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The  "Perfumed  Garden''  was  translated  into  French 
before  the  year  1850,  by  a  Staff  Officer  of  the  French 
army  in  Algeria.  An  autograph  edition,  printed  in  the 
italic  character,  was  printed  in  1876,  but,  as  only  twenty 
five  copies  are  said  to  have  been  made,  the  book  is  both 
rare  and  costly,  while,  from  the  peculiarity  of  its  type,  it 
is  difficult  and  fatiguing  to  read.  An  admirable  reprint 
has,  however,  been  recently  issued  in  Paris,  with  the 
translator's  notes  and  remarks,  revised  and  corrected  by 
the  light  of  the  fuller  knowledge  of  Algeria  which  has 
been  acquired  since  the  translation  was  made.  From 
that  last  edition  the  present  translation  (an  exact  and 
literal  one)  has  been  made,  and  it  is  the  first  time  that 
the  work, — one  of  the  most  remarkable  of  its  kind, — 
has  appeared  in  the  English  language. 





(XVL  Century) 

Revised  and  Corrected  Translation 

Cosmopoli:  MDCCCLXXXVI :  for  the  Kama  Shastra 

Society  of  London  and  Benmres,  and  for 

Private  circulation  only. 

Alencon:    Imprimerie  Veuve  Felix  Guy  et  Cie. 


Prefatory   Note  .....  v 

Notes  of  the  Translator  respecting  Cheikh  Nefzaoui       .  ix 

Introduction  .  .  .  .  .  .  1 

Concerning  Praiseworthy  Men       ....  9 


Concerning  Women  who  Deserve  to  be  Praised  .  32 

About  Men  who  are  to  be  Held  in  Contempt      .  .  57 

About  Women  who  are  to  be  Held  in  Contempt  .  Î9 

Relating   to  the   Act  of  Generation  .  ■.  .62 

Concerning  Everything  Favourable  to  the  Act  of  Coition  66 

Of  matters  which  are  Injurious  in  the  Act  of  Generation        101 

The   Sundry  Names  given  to  the   Sexual   Parts  of  Men        110 


Sundry  Names  given  to  the   Sexual  Organs  of  Women        129 

Concerning  the  Organs  of  Generation  of  Animals  .        160 


On  the  Deceits  and  Treacheries  of  Women  .  .163 



Concerning  Sundry  Observations  useful  to  know  for  Men 

and   Women  .....        185 

Concerning  the  Causes  of  Enjoyment  in  the  Act  of  Gen- 

eration  ......        190 

Description  of  the  Uterus  of  Sterile  Women,  and  Treat' 

ment  of  the  same       .  .  .  .  .194 


Concerning  Medicines  which  Provoke  Abortion    .  .196 

Concerning  the  Causes  of  Impotence  in  Men       .  .        198 

Undoing  of  Aiguillettes   (impotence  for  a  time)  200 


Prescriptions    for    increasing    the    Dimensions    of    small 

Members,  and  for  making  them  splendid  .        202 

Of  things  that  take  away  the  bad  smell  from  the  Armpits 

and  Sexual  Parts  of  Women,  and  contract  the  latter       205 


Instructions  with  regard  to  Pregnancy,  and  how  the  Gen' 
der  of  the  Child  that  is  to  be  born  may  be  known; 
that  is  to  say,  Knowledge  of  the  Sex  Foetus  207 

Forming  the  Conclusion  of  this  Work,  and  Treating  of 
the    Good    Effects    of   the    Deglutition    of    Eggs    as 
Favourable  to  the  Coitus       ....       209 

Appendix  to  the  Autograph  Edition         .  .  .        226 




The  name  of  the  Cheikh  has  become  known  to  posterity 
as  the  author  of  this  work,  which  is  the  only  one  at- 
tributed to  him. 

In  spite  of  the  subject-matter  of  the  book  and  the 
manifold  errors  found  in  it,  and  caused  by  the  negligence 
and  ignorance  of  the  copyists,  it  is  manifest  that  this 
treatise  comes  from  the  pen  of  a  man  of  great  erudition, 
who  had  a  better  knowledge  in  general  of  literature  and 
medicine  than  is  commonly  found  with  Arabs. 

According  to  the  historical  notice  contained  in  the  firs*, 
leaves  of  the  manuscript,  and  notwithstanding  the  ap 
parent  error  respecting  the  name  of  the  Bey  who  was 
reigning  in  Tunis,  it  may  be  presumed  that  this  work 
was  written  in  the  beginning  of  the  sixth  century,  about 
the  year  925  of  the  Hegira. 

As  regards  the  birthplace  of  the  author,  it  may  be 
taken  for  granted,  considering  that  the  Arabs  habitually 
joined  the  name  of  their  birthplace  to  their  own,  that  he 
was  born  at  Nefzaoua,^  a  town  situated  in  the  district  of 

^  Note  in  the  autograph  edition,  1876. — The  reader  will  bear 
in  mind  in  perusing  this  work  that  the  remarks  and  notes  by 
the  eminent  translator  were  written  before  1850,  when  Algiers 
was  but  little  known,  and  Kabylia  in  particular  not  at  all.  He 
will  therefore  not  be  surprised  to  find  that  some  slight  details 
arc  not  on  a  level  with  the  knowledge  acquired  since. 

X  Notes  of  the   Translator 

that  name  on  the  shore  of  the  lake  Sebkha  Melrir,  in  the 
south  of  the  kingdom  of  Tunis. 

The  Cheikh  himself  records  that  he  lived  in  Tunis, 
and  it  is  probable  the  book  was  written  there.  According 
to  tradition,  a  particular  motive  induced  him  to  under' 
take  a  work  at  variance  with  his  simple  tastes  and  retired 

His  knowledge  of  law  and  literature,  as  well  as  of 
medicine,  having  been  reported  to  the  Bey  of  Tunis,  this 
ruler  wished  to  invest  him  with  the  office  of  cadi,  al' 
though  he  was  unwilling  to  occupy  himself  with  public 

As  he,  however,  desired  not  to  give  the  Bey  cause  for 
offence,  whereby  he  might  have  incurred  danger,  he 
merely  requested  a  short  delay,  in  order  to  be  able  to 
finish  a  work  which  he  had  in  hand. 

This  having  been  granted,  he  set  himself  to  compose 
the  treatise  which  was  then  occupying  his  mind,  and 
which,  becoming  known,  drew  so  much  attention  upon 
the  author,  that  it  became  henceforth  impossible  to  con' 
fide  to  him  functions  of  the  nature  of  those  of  a  cadi.^ 

1  The  district  of  Nefzaoua  contains  many  isolated  villages, 
all  on  level  ground,  and  surrounded  by  palm  trees;  with  large 
reservoirs  in  their  midst.  The  pilgrims  believe  that  the  land 
is  called  Nefzaoua,  because  there  are  in  it  thousand  "zaoua" 
(a  chapel  in  which  a  marabout  is  buried),  and  it  is  alleged 
that  the  name  was  first  El  Afoun  Zaouia,  later  corrupted  into 
Nefzaoua.  But  this  Arabian  etymology  does  not  appear  to  be 
correct,  as  according  to  the  Arabian  historians  the  names  of 
the  localities  are  older  than  the  establishment  of  Islamism.  The 
town  of  Nefzaoua  is  surrounded  by  a  wall  built  of  stones  and 
bricks;  having  six  gateways,  one  mosque,  baths,  and  a  market; 
in  the  environs  are  many  wells  and  gardens. 

^  It  is  not  impossible  that  the  book,  written  in  these  cir- 
cumstances, was  only  an  abridgement  of  the  present  one,  an 
abridgement  which  he  refers  to  in  the  first  chapter  of  this 
book  under  the  name  of  "Torch  of  the  Universe." 

Noies  of  the   Translator  xi 

But  this  version,  which  is  not  supported  by  any  au- 
thenticated proof,  and  which  represents  the  Cheikh 
Nefzaoui  as  a  man  of  Hght  morals,  does  not  seem  to  be 
admissable.  One  need  only  glance  at  the  book  to  be 
convinced  that  its  author  was  animated  by  the  most 
praiseworthy  intentions,  and  that,  far  from  being  in 
fault,  he  deserves  gratitude  for  the  services  he  has  ren- 
dered to  humanity.  Contrary  to  the  habits  of  the  Arabs, 
there  exists  no  commentary  on  this  book;  the  reason 
may,  perhaps,  be  found  in  the  nature  of  the  subject  of 
which  it  treats,  and  which  may  have  frightened,  unnec- 
essarily, the  serious  and  the  studious.  I  say  unnecessar- 
ily, because  this  book,  more  than  any  other,  ought  to 
have  commentaries;  grave  questions  are  treated  in  it, 
and  open  out  a  large  field  for  work  and  meditation. 

What  can  be  more  important,  in  fact,  than  the  study 
of  the  principles  upon  which  rest  the  happiness  of  man 
and  woman,  by  reason  of  their  mutual  relations;  relations 
which  are  themselves  dependent  upon  character,  health, 
temperament  and  the  constitution,  all  of  which  it  is  the 
duty  of  philosophers  to  study.^  I  have  endeavoured  to 
rectify  this  omission  by  notes,  which,  incomplete  as  I 
know  them  to  be,  will  still  ser\'e  for  guidance. 

In  doubtful  and  difficult  cases,  and  where  the  ideas  of 
the  author  did  not  seem  to  be  clearly  set  out,  I  have  not 
hesitated  to  look  for  enlightment  to  the  savants  of 
sundry  confessions,  and  by  their  kind  assistance  many 
difficulties,  which  I  believed  insurmountable,  were  con- 

1  "We  need  not  fear  to  compare  the  pleasures  of  the  senses 
with  the  most  intellectual  pleasures;  let  us  not  fall  into  the 
delusion  of  beheving  that  there  are  natural  pleasures  of  tu-o 
sorts,  thc^'one  more  ignoble  than  the  other;  the  noblest  pleas' 
ures  are  the  greatest."- — Essai  de  Philosophie  Morale,  par  M.  de 
Maupertius,  Berlin,    1749.) 

xii  Notes  of  the  Translator 

quered.    I  am  glad  to  render  them  here  my  thanks. 

Amongst  the  authors  who  have  treated  of  similar  sub' 
jects,  there  is  not  one  that  can  be  entirely  compared  with 
the  Cheikh;  for  his  book  reminds  you,  at  the  same  time, 
of  Aretin,  of  the  book  "Conjugal  Love,"  and  of  Rabe- 
lais; the  resemblance  to  this  last  is  sometimes  so  striking 
that  I  could  not  resist  the  temptation  to  quote,  in  sev 
eral  places,  analogous  passages. 

But  what  makes  this  treatise  unique  as  a  book  of  its 
kind,  is  the  seriousness  with  which  the  most  lascivious 
and  obscene  matters  are  presented.  It  is  evident  that  the 
author  is  convinced  of  the  importance  of  his  subject,  and 
that  the  desire  to  be  of  use  to  his  fellowmen  is  the  sole 
motive  of  his  efforts. 

With  the  view  to  give  more  weight  to  his  recommen- 
dations,  he  does  not  hesitate  to  multiply  his  religious 
citations  and  in  many  cases  invokes  even  the  authority 
of  the  Koran,  the  most  sacred  book  of  the  Mussulmans. 

It  may  be  assumed  that  this  book,  without  being  ex- 
actly a  compilation,  is  not  entirely  due  to  the  genius  of 
the  Cheikh  Nef2;aoui,  and  that  several  parts  may  have 
been  borrowed  from  Arabian  and  India'n  writers.  For 
instance,  all  the  record  of  Mocailama  and  of  Chedja  is 
taken  from  the  work  of  Mohammed  ben  Djerir  el  Ta- 
beri;  the  description  of  the  different  positions  for  coition, 
as  well  as  the  movements  applicable  to  them,  are  bor- 
rowed from  Indian  works;  finally,  the  book  of  "Birds 
and  Flowers,"  by  A2;eddine  el  Mocadecci,  seems  to  have 
been  consulted  with  respect  to  the  interpretation  of 
dreams.  But  an  author  certainly  is  to  be  commended  for 
having  surrounded  himself  with  the  lights  of  former 
savants,  and  it  would  be  ingratitude  not  to  acknowledge 

Notes  of  the  Translator  xiii 

the  benefit  which  his  books  have  conferred  upon  people 
who  were  still  in  their  infancy  to  the  art  of  love. 

It  is  only  to  be  regretted  that  this  work,  so  complete 
in  many  respects,  is  defective  in  so  far  as  it  makes  no 
mention  of  a  custom  too  common  with  the  Arabs  not  to 
deserve  particular  attention.  I  speak  of  the  taste  so 
universal  with  the  old  Greeks  and  Romans,  namely,  the 
preference  they  give  to  a  boy  before  a  woman,  or  even 
to  treat  the  latter  as  a  boy. 

There  might  have  been  given  on  this  subject  sound 
advice  as  well  with  regard  to  the  pleasures  mutually 
enjoyed  by  the  women  called  tribades.  The  same  silence 
has  been  preserved  by  the  author  respecting  bestiality. 
Nevertheless  the  two  stories  which  he  relates,  and  which 
speak,  one  of  the  mutual  caresses  of  two  women,  and  the 
other  of  a  woman  provoking  the  caresses  of  an  ass,  show 
that  he  knew  of  such  matters.  It  is,  therefore,  inexcus' 
able  that  he  should  not  have  spoken  more  particularly  on 
those  points.  It  would  certainly  have  been  interesting 
to  know  which  animals,  by  reason  of  their  nature  and 
conformation,  are  fittest  to  give  pleasure  either  to  man  or 
woman,  and  what  would  be  the  result  of  such  copulation. 

Lastly,  the  Cheikh  does  not  mention  the  pleasures 
which  the  mouth  or  the  hand  of  a  pretty  woman  can 
give,  nor  the  cunnilinges.^ 

^  Paediconibus  os  olere  dicis; 
Hoc  si,  sicut  ais,  Fabulle,  verum  est, 
Quid  credis  olere  cunnilingis? 

The  mouths  of  paederasts,  you  say,  smell  badly; 

If  such  be  true,  as  you  aver,  Fabulus, 

What  about  those,  think  you,  that  lick  the  vulva? 

MARTIALIS,  Book  xii.,  Epig.  86. 

2  Introduction 

parts  of  the  two  bellies/  the  enjoyment  soon  comes  to 
pass.  The  man  is  at  work  as  with  a  pestle,  while  the 
woman  seconds  him  by  lascivious  movements;  ^  finally 
comes  the  ejaculation. 

The  kiss  on  the  mouth,  on  the  two  cheeks,  upon  the 
neck,  as  well  as  the  sucking  up  of  fresh  lips,  are  gifts 
of  God,  destined  to  provoke  erection  at  the  favourable 
moment.  God  also  was  it  who  has  embellished  the  chest 
of  the  woman  with  breasts,  has  furnished  her  with  a 
double  chin,^  and  has  given  brilliant  colours  to  her 

He  has  also  gifted  her  with  eyes  that  inspire  love,  and 
with  eyelashes  like  polished  blades. 

He  has  furnished  her  with  a  rounded  belly  and  a  beaU' 
tiful  navel,  and  with  a  majestic  crupper;  and  all  these 
wonders  are  borne  up  by  the  thighs.  It  is  between  these 
latter  that  God  has  placed  the  arena  of  combat;  when 
the  same  is  provided  with  ample  flesh,  it  resembles  the 
head  of  a  lion.  It  is  called  vulva.  Oh!  how  many  men's 
deaths  lie  at  her  door?     Amongst  them  how  many  heroes! 

^  The  Arabic  word  "ana"  designates  the  lower  parts  of  the 
belly,  where  the  hairs  grow,  which  are  near  to  the  generating 

2  In  order  to  express  the  movement  which  takes  place  in 
the  act  of  coition,  the  author  uses  the  word  "dok"  with  refer- 
ence to  the  man,  and  "hez"  for  the  woman.  The  first  of  these 
words  means  to  concuss,  to  stamp,  to  pound;  it  is  the  action 
of  the  pestle  in  the  mortar;  the  second  word  signifies  a  swing' 
ing  movement,  at  once  exciting,  exhilarating,  and  lascivious. 

^  The  word  "gheba"  means  a  double  chin.  The  Arabs  have 
a  decided  preference  for  fat  women,  consequently  everything 
pointing  to  that  coition  is  with  them  a  beauty.  Thus,  the 
ridges  forming  upon  the  stomach  of  a  woman  by  the  develop- 
ment of  their  stoutness  are  a  very  seductive  sight  in  the  eyes 
of  Arabs. 

Introduction  3 

God  has  furnished  this  object  with  a  mouth,  a  tongue/ 
two  hps;  it  is  Hke  the  impression  of  the  hoof  of  the 
gazelle  in  the  sands  of  the  desert. 

The  whole  is  supported  by  two  marvellous  columns, 
testifying  to  the  might  and  the  wisdom  of  God;  they  are 
not  too  long  nor  too  short;  and  they  are  graced  with 
knees,  calves,  ankles,  and  heels,  upon  which  rest  precious 

Then  the  Almighty  has  plunged  woman  into  a  sea  of 
splendours,  of  voluptuousness,  and  of  delights,  and  cov- 
ered her  with  precious  vestments,  with  brilliant  girdles 
and  provoking  smiles. 

So  let  us  praise  and  exalt  him  who  has  created  woman 
and  her  beauties,  with  her  appetising  flesh;  who  has 
given  her  hairs,  a  beautiful  figure,  a  bosom  with  breasts 
which  are  swelling,  and  amorous  ways,  which  awaken 

The  master  of  the  Universe  has  bestowed  upon  them 
the  empire  of  seduction;  all  men,  weak  or  strong,  are 
subjected  to  the  weakness  for  the  love  of  woman. 
Through  woman  we  have  society  or  dispersion,  sojourn 
or  emigration. 

The  state  of  humility  in  which  are  the  hearts  of  those 
who  love  and  are  separated  from  the  object  of  their  love, 
makes  their  hearts  burn  with  love's  fire;  they  are  op- 
pressed with  a  feeling  of  servitude,  contempt  and  misery; 
they  suffer  under  the  vicissitudes  of  their  passion:  and  all 
this  as  a  consequence  of  their  burning  desire  of  contact. 

I,  the  servant  of  God,  am  thankful  to  Him  that  no  one 
can  help  falling  in  love  with  beautiful  women,  and  that 
no  one  can  escape  the  desire  to  possess  them,  neither  by 
change,  nor  flight,  nor  separation. 

1  Meaning  of  the  clitoris. 

4  Introduction 

I  testify  that  there  is  only  one  God,  and  that  he  has 
no  associate.  I  shall  adhere  to  his  precious  testimony  to 
the  days  of  the  last  judgment. 

I  likewise  testify  as  to  our  lord  and  master,  Moham- 
med,  the  servant  and  ambassador  of  God,  the  greatest  of 
the  prophets  (the  benediction  and  pity  of  God  be  with 
him  and  with  his  family  and  disciples!).^  I  keep  pray 
ers  and  benedictions  for  the  day  of  retribution,  that 
terrible  moment. 


I  have  written  this  magnificent  work  after  a  small  book, 
called  'The  Torch  of  the  World,"  which  treats  of  the 
mysteries  of  generation. 

This  latter  work  came  to  the  knowledge  of  the  Vizir 
of  our  master  Abd'el-A^iz,  the  ruler  of  Tunis. 

This  illustrious  Vizir  was  his  poet,  his  companion,  his 
friend  and  private  secretaiy.  He  was  good  in  council, 
true,  sagacious  and  wise,  the  best  learned  man  of  his 
time,  and  well  acquainted  with  all  things.  He  called 
himself  Mohammed  ben  Ouana  ez  Zonaoui,  and  traced 
his  origin  from  Zonaoua.^  He  had  been  brought  up  at 
Algiers,   and  in  that  town  our  master  Abd-ehAziz  el 

1  Mohammed,  in  verse  56,  chap,  xxxiii.,  with  the  heading 
"The  Confederates,"  asks  the  believers  to  pray  for  him  to 
God,  and  salute  his  name.  It  is  in  pursuance  of  this  precept 
that  the  Mussulmans  neither  pronounce  nor  write  the  name  of 
their  prophet,  without  adding  the  sacramental  formula,  which 
runs:    "Upon  whom  be  benedictions  and  blessings  of  God." 

2  The  Zonaoua  were  an  independent  Kabyl  tribe,  occupying 
the  high  peaks  of  Djurjura.  The  land  of  Kon-kon,  represented 
by  the  Spanish  writers  as  a  kingdom,  is  simply  the  district  be^ 
longing  to  the  Zonaoua  tribe,  who  had  frequent  conflicts  with 
the  Turks  on  their  first  arrival  in  Tunis. 

hitroduction  5 

Hafsi  had  made  his  acquaintance.^ 

On  the  day  when  Algiers  was  taken,  that  ruler  took 
flight  with  him  to  Tunis  (which  land  may  God  preserve 
in  his  power  till  the  day  of  resurrection),  and  named 
him  his  Grand  Vi2;ir. 

When  the  above  mentioned  book  came  into  his  hands, 
he  sent  for  me  and  invited  me  pressingly  to  come  and 
see  him.  I  went  forthwith  to  his  house,  and  he  received 
me  most  honorably. 

Three  days  after  he  came  to  me,  and  showing  me  my 
book,  said,  ''This  is  your  work."  Seeing  me  blush,  he 
added,  "You  need  not  be  ashamed;  everything  you  have 
said  in  it  is  true;  no  one  need  be  shocked  at  your  words. 
Moreover,  you  are  not  the  first  who  has  treated  of  this 
matter;  and  I  swear  by  God  that  it  is  necessary  to  know 
this  book.  It  is  only  the  shameless  boor  and  the  enemy 
of  all  science  who  will  not  read  it,  or  make  fun  of  it. 

^  The  period  spoken  of  here  can  only  be  that  of  the  submis- 
sion of  Algiers  to  Spain,  when  that  city  in  1510  (916  of  the 
Hegira)  acknowledged  the  supremacy  of  Spain  and  promised 
to  pay  her  tribute,  or  that  of  the  establishment  of  the  Turkish 
domination  in  151?  (921  of  the  Hegira).  These  are  the  only 
two  cases  of  submission  related  by  the  old  historians;  and  at 
neither  of  these  periods  was  an  Abd-el-Aziz  reigning  in  Tunis. 
It  is,  however,  very  probable  that  the  Author  speaks  of  the 
Turkish  occupation,  when  Barbarossa,  having  been  invited  by 
the  Emir  of  Algiers  to  help  him  with  his  Turks  in  the  war  with 
the  Spaniards,  arrived  at  the  city,  put  the  Emir  to  death,  and 
caused  himself  to  be  proclaimed  King  of  Algiers  instead. 

The  ruler  of  Tunis  was  then  Abou  Omar  Amane  Mohammed. 
The  Bey  of  the  name  Abd-el-ziz,  who,  according  to  the  period 
of  his  reign,  came  nearest  to  the  events  named  by  the  author, 
was  Abou  Omar  Abd'el'Aziz;,  who  died  in  893,  and  was  one  of 
the  best  Khelifar  of  the  dynasty  of  the  Beni  Hafs.  This  error 
or  difference  will  not  surprise  those  who  know  how  inaccurate 
the  Arabs  are  in  their  quotations. 

6  Introduction 

But  there  are  sundry  things  which  you  will  have  to  treat 
about  yet."  I  asked  him  what  these  things  were,  and  he 
answered,  "I  wish  that  you  would  add  to  the  work  a 
supplement,  treating  of  the  remedies  of  which  you  have 
said  nothing,  and  adding  all  the  facts  appertaining  there- 
to, omitting  nothing.  You  will  describe  in  the  same  the 
motives  of  the  act  of  generation,  as  well  as  the  matters 
that  prevent  it.  You  will  mention  the  means  for  undo- 
ing spelle  (aiguillette),  and  the  way  to  increase  the  size 
of  the  verile  member,  when  too  small,  and  to  make  it 
resplendent.  You  will  further  cite  those  means  which 
remove  the  unpleasant  smells  from  tKe  armpits  and  the 
natural  parts  of  women,  and  those  which  will  contract 
those  parts.  You  will  further  speak  of  pregnancy,  so  as 
to  make  your  book  perfect  and  wanting  in  nothing.  And, 
finally,  you  will  have  done  your  work,  if  your  book  sat- 
isfy all  wishes." 

I  replied  to  the  Vizir:  "O,  my  master,  all  you  have 
said  is  not  difficult  to  do,  if  it  is  the  pleasure  of  God  on 
high."  ^ 

I  forthwith  went  to  work  with  the  composition  of  this 
book,  imploring  the  assistance  of  God  (may  He  pour  His 
blessing  on  His  prophet,  and  may  happiness  and  pity  be 
with  Him). 

^  The  Arabs  never  say  they  will  do  a  thing,  without  adding 
"If  it  please  God."  The  prescriptions  of  the  Koran  (verse  23, 
chap,  xviii)  run:  "Never  say,  I  shall  do  so  and  so  to-morrow," 
without  "If  it  please  God." 

The  origin  of  this  verse  is  ascribed  to  the  momentary  trouble 
in  which  Mohammed  was,  when  answering  questions  put  to  him 
by  Jews.  He  had  promised  to  answer  them  the  next  day, 
forgetting  to  add,  "If  it  please  God."  As  punishment  the  reve- 
lations did  not  come  till  some  days  after.  Their  verse  runs  as 

"Never  say,  'I  shall  do  a  thing  to-morrow,'  without  adding 
'If  it  be  the  will  of  God.'  Remember  God,  if  you  should  forget 
this,  and  say:  'Perhaps  God  will  help  me  to  the  true  knowledge 
of  things.'  " 

Introduction  7 

I  have  called  this  work  "The  Perfumed  Garden  for 
the  Soul's  Recreation"  (Er  Roud  el  Aater  p  nezaha  el 
Khater) . 

And  we  pray  to  God,  who  directs  everything  for  the 
best  (and  there  is  no  other  God  than  He,  and  there  is 
nothing  good  that  does  not  come  from  Him),  to  lend  us 
His  help,  and  lead  us  in  good  ways;  for  there  is  no 
power  nor  joy  but  in  the  high  and  mighty  God. 

I  have  divided  this  book  into  twenty-one  chapters,  in 
order  to  make  it  easier  reading  for  the  taleb  (student) 
who  wishes  to  learn,  and  to  facilitate  his  search  for  what 
he  wants.  Each  chapter  relates  to  a  particular  subject, 
be  it  physical,  or  anecdotical,  or  treating  of  the  wiles  and 
deceits  of  women. 


I.  Concerning  praiseworthy  men. 

II.  Concerning  praiseworthy  women. 

III.  Concerning  despicable  men. 

IV.  Concerning  despicable  women. 

V.     Concerning  the  act  of  generation. 

VI.     Concerning  circumstances  favourable  to  the  act 
of  generation. 

VII.     Concerning   circumstances   detrimental   to  the 
act  of  generation. 

VIII.     About  the  different  names  given  to  the  sexual 
organs  of  man. 

IX.     About  the  different  names  given  to  the  sexual 
parts  of  women. 

8  Inti'oduction 

X.     The  act  of  generation  with  sundry  animals. 
XI.     Concerning  the  wiles  and  deceptions  of  women. 
XII.     Concerning  sundry  useful   questions   for  men 
and  women. 

XIII.  The  reason  for  the  pleasure  felt  in  the  act  of 


XIV.  Description  of  the  womb  of  women  who  are 

sterile,  and  treatment  of  the  same. 
XV.     About  the  means  of  producing  miscarriage. 
XVI.     Causes  of  impotence  in  man. 
XVII.     Undoing  sinister  spells  (aiguillettes). 

XVIII.     About  means  to  enlarge  the  dimensions  of  small 

virile  members,  and  to  make  them  imposing. 
XIX.     How  to  remove  the  bad  odour  of  the  armpits 

and  genitalia  of  women,  and  how  to  con' 

tract  the  parts. 
XX.     Instructions  about  the  pregnancy,  and  how  to 

know  of  what  sex  the  child  will  be. 
XXI.     Containing   the   conclusion   of  the  work,   and 

showing  how  the  deglutition  of  eggs  is  fa' 

vourable  to  the  venerial  act. 

I  have  made  the  above  table  to  facilitate  the  research 
for  readers  as  they  may  desire. 



Learn,  O  Vi^ir  (God's  blessing  be  upon  you),  that  there 
are  different  sorts  of  men  and  women,  that  amongst 
these  are  those  who  are  worthy  of  praise,  and  those  who 
deserve  reproach. 

When  a  meritorious  man  finds  himself  near  to  women, 
his  member  grows,  gets  strong,  vigorous  and  hard;  he  is 
not  quick  to  discharge,  and  after  the  trembling  caused 
by  the  emission  of  the  sperm,  he  is  soon  stiff  again. 

Such  a  man  is  liked  and  appreciated  by  the  women; 
this  is,  because  the  woman  loves  the  man  only  for  the 
sake  of  the  coition.  His  member  should,  therefore,  be 
of  ample  dimensions  and  length.  Such  a  man  ought  to 
be  broad  in  the  chest,  and  heavy  in  the  crupper;  he 
should  know  how  to  regulate  his  emissions,  and  ready 
as  to  erection;  his  member  should  reach  to  the  end  of 
the  canal  of  the  female,  and  completely  fill  the  same  in 
all  its  parts.  Such  an  one  will  be  well  loved  by  women, 
for  as  the  poet  says. — 

"I  have  seen  women  trying  to  find  in  young  men 
The  durable  quah'ties  which  grace  the  man  of  full  power. 
The  beauty,  the  enjoyment,  the  reserve,  the  strength, 
The  full'formed  member  providing  a  lengthened  coition, 
A  heavy  crupper,  a  slowly  coming  emission, 
A  lightsome  chest,  as  it  were  floating  upon  them; 
The  spermal  ejaculation  slow  to  arrive,  so  as 
To  furnish  forth  a  long  drawn-out  enjoyment. 
His  member  soon  to  be  prone  again  for  erection, 
To  ply  the  plane^  again  and  again  and  again  on  their  vulvas, 
Such  is  the  man  whose  cult  gives  pleasure  to  women. 
And  who  will  ever  stand  high  in  their  esteem." 

^  Note  of  the  edition  of  1876.  The  Arab  word  signifies,  "He 
flies,  he  works  all  around,  he  planes  roundly  through  space." 
This  is  a  poetical  image,  difficult  to  render  in  translation. 

10  The  Perfumed  Garden 


The  tale  goes,  that  on  a  certain  day,  Abd-el'MeUk 
ben  Merouane,^  went  to  see  Leilla,  his  mistress,^  and  put 
various  questions  to  her.  Amongst  other  things,  he 
asked  her  what  were  the  quaHties  which  women  looked 
for  in  men. 

Leilla  answered  him:  "Oh  my  master,  they  must  have 
cheeks  like  ours."  "And  what  besides?"  said  Ben  MeroU' 
ane.  She  continued:  "And  hairs  like  ours;  finally  they 
should  be  like  to  you,  O  prince  of  believers,  for  surely, 
if  a  man  is  not  strong  and  rich  he  will  obtain  nothing 
from  women," 


The  virile  member,  to  please  women,  must  have  at 
most  a  length  of  the  breadth  of  twelve  fingers,  or  three 
hand'breadths,  and  at  least  six  fingers,  or  a  hand  and  a 
half  breadth. 

There  are  men  with  members  of  twelve,  or  three  hand' 
breadths;  others  of  ten  fingers,  or  two  and  a  half  hands. 
And  others  measure  eight  fingers,  or  two  hands.  A  man 
whose  member  is  of  less  dimensions  cannot  please  wo- 

^  Abd'cl-Melik  ben  Merouane  was  Kalif  of  Damascus;  he 
reigned  over  Arabia,  Syria,  and  part  of  the  Orient.  He  lived 
about  the  year  76,  for  history  reports  that  in  that  year  he 
caused  money  to  be  coined  with  the  legend,  "God  is  unique, 
God  is  alone."  His  name  is  besides  found  on  some  coins  older 
than  from  the  year  75. 

2  Leilla  is  a  poetess,  who  lived  at  the  time  of  the  KaHf,  Abd' 
el-Melik,  the  son  of  Merouane.  She  was  called  Akhegalia,  as 
belonging  to  an  Arab  family  named  "the  children  of  Akhegal." 
She  is  celebrated  for  the  love  she  inspired  Medjenoun  with,  and 
which  was  the  subject  of  many  romances. 

Concerning  Praiseworthy  Men  11 


The  use  of  perfumes  by  men  as  well  as  by  women, 
excites  to  the  act  of  copulation.  The  woman  inhaling  the 
perfumes  employed  by  the  man  gets  like  into  a  swoon; 
and  the  use  of  scents  has  often  proved  a  strong  help  to 
man,  and  assisted  him  in  getting  possession  of  a  woman. 

On  this  subject  it  is  told  of  Mocailama,'^  the  imposter, 
the  son  of  Kaiss  (whom  God  may  curse!),  that  he  pre- 
tended  to  have  the  gift  of  prophecy,  and  imitated  the 
Prophet  of  God  (blessings  and  salutations  to  him).  For 
which  reasons  he  and  a  great  number  of  Arabs  have 
incurred  the  ire  of  the  Almighty. 

Mocailama,  the  son  of  Kaiss,  the  imposter,  miscon' 
strued  likewise  the  Koran  by  his  lies  and  impostures;  and 
on  the  subject  of  a  chapter  of  the  Koran,  which  the 
angel  Gabriel  (Hail  be  to  him)  and  brought  to  the 
Prophet  (the  mercy  of  God  and  hail  to  him),  people  of 
bad  faith  had  gone  to  see  Mocailama,  who  had  told 
them,  "To  me  also  has  the  angel  Gabriel  ^  brought  a 
similar  chapter. 

1  This  Mocailama  was  one  of  the  strongest  competitors  of 
Mohammed.  He  sprang  from  the  tribe  of  Honcifa,  in  the 
province  of  Yamama.  He  was  the  head  of  a  deputation  sent 
by  his  tribe  to  the  prophet  Mohammed,  and  embraced  Islamism 
in  the  year  9  of  the  Hegira. 

2  This  angel  plays  a  great  part  in  the  Koran,  and  conse' 
quently  in  the  Oriental  books.  He  conveyed  to  Mohammed  the 
heavenly  revelations.  He  forms  part  of  that  order  of  spirits 
which  the  Mussulmans  call  "Mokarrabine,"  which  means  ap- 
proaching nearest  to  God. 

12  The  Perfumed  Garden 

He  derided  the  chapter  headed  ''the  Elephant,"  ^  say 
ing,  "In  this  chapter  of  the  Elephant  I  see  the  elephant. 
What  is  the  elephant?  What  does  it  mean?  What  is  this 
quadruped?  It  has  a  tail  and  a  long  trunk.  Surely  it  is 
a  creation  of  our  God,  the  magnificent." 

The  chapter  of  the  Koran  named  the  Kouter  ^  is  also 
an  object  of  his  controversy.  He  said,  "We  have  given 
you  precious  stones  for  yourself,  and  in  preference  to 
any  other  man,  but  take  care  not  to  be  proud  of  them." 

Mocailama  had  thus  perverted  sundry  chapters  in  the 
Koran  by  his  lies  and  impostures. 

He  had  been  at  this  work  when  he  heard  the  Prophet 
(the  salutation  and  mercy  of  God  be  with  him)  spoken 
of.  He  heard  that  after  he  had  placed  his  venerable 
hands  upon  a  bald  head,  the  hair  had  forthwith  sprung 
up  again;  that  when  he  spat  into  a  pit,  the  water  came 
in  abundantly,  and  that  the  dirty  water  turned  at  once 
clean  and  good  for  drinking;  that  when  he  spat  into  an 
eye  that  v/as  blind  or  obscure,  the  sight  was  at  once  re 
stored  to  it,  and  when  he  placed  his  hands  upon  the 
head  of  a  child,  saying,  "Live  for  a  century,"  the  child 
lived  to  be  a  hundred  years  old. 

When  the  disciples  of  Mocailama  saw  these  things  or 

1  There  is  in  fact  a  chapter  of  the  Koran  with  the  heading 
"The  Elephant."  This  chapter,  the  105th,  originated  with  a 
victory  of  the  Prophet  over  an  Ethiopian  prince;  the  white 
Elephant,  on  which  the  prince  was  mounted,  having  knelt  down 
as  a  sign  of  adoration  at  the  sight  of  Mecca.  Hence  the  name 
of  the  chapter,  which  perpetuates  the  name  of  this  victory.  It 
was  this  name  that  Mocailama  tries  to  turn  into  ridicule,  by 
pretending  to  see  only  the  name  of  an  animal,  and  not  to  under' 
stand  its  real  sense. 

2  The  title  of  Chapter  108  of  the  Koran,  "el  Kouter,"  sig- 
nifies "generosity,"  "liberality."  Mocailama  pretended  in  his 
controversy  that  all  the  articles  which  the  first  verse  of  the 
chapter  declares  to  have  been  given  to  Mohammed  had  been 
previously  placed  at  his  disposition,  so  that  he  might  reserve 
for  himself  the  best. 

Concerning  Praiseworthy  Men  13 

heard  speak  of  them,  they  came  to  him  and  said,  "Have 
you  no  knowledge  of  Mohammed  and  his  doings?''  He 
repHed,  "I  shall  do  better  than  that." 

Now,  Mocailama  was  an  enemy  of  God,  and  when  he 
put  his  luckless  hand  on  the  head  of  someone  who  had 
not  much  hair,  the  man  was  at  once  quite  bald;  when  he 
spat  into  a  well  with  a  scanty  supply  of  water,  sweet  as 
it  was,  it  was  turned  dirty  by  the  will  of  God;  if  he  spat 
into  a  suffering  eye,  that  eye  lost  its  sight  at  once,  and 
when  he  laid  his  hand  upon  the  head  of  an  infant,  say 
ing,  "Live  a  hundred  years,"  the  infant  died  within  an 

Observe,  my  brethren,  what  happens  to  those  whose 
eyes  remain  closed  to  the  light,  and  who  are  deprived  of 
the  assistance  of  the  Almighty! 

And  thus  acted  that  woman  of  the  Beni'Temin,  called 
Chedja  et  Temimia,  who  pretended  to  be  a  prophetess. 
She  had  heard  of  Mocailama,  and  he  likewise  of  her. 

This  woman  was  powerful,  for  the  Beni'Temim  form 
a  numerous  tribe.  She  said,  "Prophecy  cannot  belong  to 
two  persons.  Either  he  is  a  prophet,  and  then  I  and  my 
disciples  will  follow  his  laws,  or  I  am  a  prophetess,  and 
then  he  and  his  disciples  will  follow  my  laws." 

This  happened  after  the  death  of  the  Prophet  (the 
salutation  and  mercy  of  God  be  with  him) . 

Chedja  then  wrote  to  Mocailama  a  letter,  in  v^hich  she 
told  him,  "It  is  not  proper  that  two  persons  should  at 
one  and  the  same  time  profess  prophecy;  it  is  for  one 
only  to  be  a  prophet.  We  and  our  disciples  will  meet 
and  examine  each  other.  We  shall  discuss  about  that 
which  has  come  to  us  from  God  (the  Koran),  and  we 
will  follow  the  laws  of  him  who  shall  be  acknov/ledged 
as  the  true  prophet," 

14  The  Perfumed  Garden 

She  then  closed  her  letter  and  gave  it  to  a  messenger, 
saying  to  him:  "Betake  yourself,  with  this  missive,  to 
Yamama,  and  give  it  to  Mocailama  ben  Kaiss.  As  for 
myself,  I  follow  you,  with  the  army." 

Next  day  the  prophetess  mounted  horse  with  her 
goum  ^  and  followed  the  spoor  of  her  envoy.  When 
the  latter  arrived  at  Mocailama's  place,  he  greeted  him 
and  gave  him  the  letter. 

Mocailama  opened  and  read  it,  and  understood  its  con- 
tents. He  was  dismayed,  and  began  to  advise  with  the 
people  of  his  goum,  one  after  another,  but  he  did  not 
see  anything  in  their  advice  or  in  their  views  that  could 
rid  him  of  his  embarrassment. 

While  he  was  in  this  perplexity,  one  of  the  superior 
men  of  his  goum  came  forward  and  said  to  him.  "Oh, 
Mocailama,  calm  your  soul  and  cool  your  eye.^  I  will 
give  you  the  advice  of  a  father  to  his  son." 

Mocailama  said  to  him:  "Speak,  and  may  thy  words 
be  true." 

And  the  other  one  said:  "To-morrow  morning  erect 
outside  the  city  a  tent  of  coloured  brocades,  provided 
with  silk  furniture  of  all  sorts. ^    Fill  the  tent  afterwards 

1  Goum. — Meeting  of  cavaliers,  who  form  an  escort,  some 
times  representing  the  war-forces  of  great  Arab  chiefs.  Per- 
haps in  the  sense  used  by  the  author  the  word  may  be  rendered 
as  disciples. 

2  One  hears  frequently,  "May  God  refresh  his  eyes,"  which 
means:  "May  God  by  contentment  refresh  his  eyes,  which  is 
hot  with  tears." 

3  It  will,  perhaps,  not  be  useless  to  observe  here  that  among 
the  nomadical  Arabs  the  custom  obtains  that  the  man  who 
wants  to  cohabit  with  his  wife  erects  a  tent  oyer  her.  Hence 
a  man  who  is  going  to  be  married  is  called  "bani,"  building; 
and  of  a  man  who  has  just  been  married  it  is  said,  "Bena  ala 
Ahlihi,"  which  means:    "He  has  built  over  his  wife," 

Concerning  Praiseworthy  Men  15 

with  a  variety  of  different  perfximes,  amber,  musk,  and 
all  sorts  of  scents,  as  rose,  orange  flowers,  jonquils,  jessa- 
mine, hyacinth,  carnation  and  other  plants.  This  done, 
have  then  placed  there  several  gold  censers  filled  with 
green  aloes,  ambergris,  neddle  ^  and  so  on.  Then  fix  the 
hangings  so  that  nothing  of  these  perfumes  can  escape 
out  of  the  tent.  Then,  when  you  find  the  vapor  strong 
enough  to  impregnate  water,^  sit  down  on  your  throne, 
and  send  for  the  prophetess  to  come  and  see  you  in  the 
tent,  where  she  will  be  alone  with  you.  When  you  are 
thus  together  there,  and  she  inhales  the  perfumes,  she 
will  delight  in  the  same,  all  her  bones  will  be  relaxed  in 
a  soft  repose,  and  finally  she  will  be  swooning.  When 
you  see  her  thus  far  gone,  ask  her  to  grant  you  her  fa- 
vours;  she  will  not  hesitate  to  accord  them.  Having 
once  possessed  her,  you  will  be  freed  of  the  embarrass- 
ment caused  to  you  by  her  and  her  goum." 

Mocailama  exclaimed:  "You  have  spoken  well.  As 
God  lives,  your  advice  is  good  and  well  thought  out." 
And  he  had  everything  arranged  accordingly. 

When  he  saw  that  the  perfumed  vapour  was  dense 
enough  to  impregnate  the  water  in  the  tent  he  sat  down 
upon  his  throne  and  sent  for  the  prophetess.     On  her 

^  The  "nedde"  is  a  mixture  of  various  perfumes,  amongst 
which  benzoin  and  amber  predominate.  This  mixture,  which 
is  black,  is  formed  into  a  small  cyhnder.  It  is  burnt  upon 
coals,  or  hke  the  pastils  of  the  serail  by  Hghting  one  end. 
According  to  some  authors,  "neddle"  is  only  a  preparation  of 

2  That  is  to  say  that  the  vapours  of  the  perfumes  have  been 
long  enough  in  the  place  and  thick  enough  to  communicate 
their  odour  to  water  placed  in  the  tent.  The  text  says  only 
"when  the  water  shall  be  mixed  with  the  fumes." 

16  The  Perfumed  Garden 

arrival  he  gave  orders  to  admit  her  into  the  tent;  she 
entered  and  remained  alone  with  him.  He  engaged  her 
in  conversation. 

While  Mocailama  spoke  to  her  she  lost  all  her  pres- 
ence of  mind,  and  became  embarrassed  and  confused. 

When  he  saw  her  in  that  state  he  knew  that  she  de- 
sired  cohabitation,  and  he  said:  ''Come,  rise  and  let  me 
have  possession  of  you;  this  place  has  been  prepared  for 
that  purpose.  If  you  like  you  may  lie  on  your  back,  or 
you  can  place  yourself  on  all  fours,  or  kneel  as  in  prayer, 
with  your  brow  touching  the  ground,  and  your  crupper 
in  the  air,  forming  a  tripod.^  Whichever  position  you 
prefer,  speak,  and  you  shall  be  satisfied." 

The  prophetess  answered,  "I  want  it  done  in  all  ways. 
Let  the  revelation  of  God  descend  upon  me,  O  Prophet 
of  the  Almighty." 

He  at  once  precipitated  himself  upon  her,  and  enjoyed 
her  as  he  liked.  She  then  said  to  him,  ''When  I  am 
gone  from  here,  ask  my  goum  to  give  me  to  you  in 

When  she  left  the  tent  and  met  her  disciples,  they 
said  to  her  "What  is  the  result  of  the  conference,  O 

1  To  understand  this  passage  properly  it  must  be  known  that 
the  Arabs,  when  praying,  kneel  on  the  ground  with  the  face 
bent  low  down  and  the  hands  on  the  knees. 

The  tripod  is  then  formed  by  the  two  knees  and  the  head 
touching  the  ground.  It  is  easy  to  see  that  this  position  causes 
the  posterior  part  of  the  body  to  project  very  much  backwards. 
The  way  how  to  practice  cohabitation  thus  is  stated  in  the  69th 
manner,  chapter  vi.  "Hoc  mihi  tradidit  Deus:  foemines  Deus 
condidit  rimosas,  virosque  iis  dedit  maritos,  qui  mentulas  in 
psas  immittunt;  eas  que  deinde  simul  ac  volunt  retrahunt:  quo 
(acto  illae  catulos  nobis  pariunt." 

Concerning  Praisetvorthy  Men  17 

prophetess  of  God?"  and  she  replied,  "Mocailama  has 
shown  me  what  has  been  revealed  to  him,  and  I  found 
it  to  be  the  truth,  so  obey  him." 

Then  Mocailama  asked  her  in  marriage  from  the  goum, 
which  was  accorded  to  him.  When  the  goum  asked 
about  the  rnarriagcdowry  of  his  future  wife,  he  told 
them,  "I  dispense  you  from  saying  that  prayer  'aceur'  " 
(which  is  said  at  three  or  four  o'clock) .  Ever  from  that 
time  the  Beni'Temin  do  not  pray  at  that  hour;  and  when 
they  are  asked  the  reason,  they  answer,  "It  is  on  account 
of  our  prophetess;  she  only  knows  the  way  to  the  truth." 
And,  in  fact,  they  recognize  no  other  prophet. 

On  this  subject  a  poet  has  said — ■ 

.  For  us  a  female  prophet  has  arisen; 
Her  laws  we  follow;  for  the  rest  of  mankind 
The  prophets  that  appeared  were  always  men.i 

The  death  of  Mocailama  v;as  foretold  by  the  prophecy 
of  Abou  Beker  -  (to  whom  God  be  good) .  He  was,  in 
fact,  killed  by  Zeid  ben  Khettab.     Other  people  say  it 

^  This  history  of  the  encounter  between  Mocailama  and 
Chedja,  whose  proper  name  was  Fedja  bent  el  Harents  ben 
Souard,  is  reproduced  in  the  work  of  Abou  Djaferi  Mohammed 
ben  Djerir  el  Teberi,  where  it  is  told  with  the  minutest  particu' 
lars,  and  bears  the  signs  of  a  veritable  religious  truth. 

2  Abou  Beker  is  the  father  of  Aicha,  the  wife  of  Mohammed. 
He  followed  the  latter  in  the  year  1 1  of  the  Hegira.  By  his 
and  Omar's  authority,  a  great  many  Mussulmans  were  turned 
from  their  design  to  apostasize.  He  was  the  first  Kalif,  and 
remained  in  power,  in  spite  of  the  pretensions  of  the  partisans 
of  All  Mohammed's  son-in-law,  who  maintained  that  the 
Prophet  had  long  before  his  death  assigned  Ali  as  his 

18  The  Perfumed  Garden 

was  done  by  Ouhcha,  one  of  his  disciples.  God  only 
knows  whether  it  was  Ouhcha.  He  himself  says  on  this 
point,  "I  have  killed  in  my  ignorance  the  best  of  men, 
Haman  ben  Abd  el  Mosaleb,^  and  then  I  killed  the  worst 
of  men,  Mocailama.  I  hope  that  God  will  pardon  one 
of  these  actions  in  consideration  of  the  other." 

The  meaning  of  these  words,  "I  have  killed  the  best 
of  men"  is,  that  Ouhcha,  before  having  yet  known  the 
prophet,  had  killed  Ham2;a  (to  whom  God  be  good), 
and  having  afterwards  embraced  Islamism,  he  killed 

As  regards  Chedja  et  Temimia,  she  repented  by  God's 
grace,  and  took  to  the  Islamitic  faith;  she  married  one 
of  the  Prophet's  followers  (God  be  good  to  her  hus' 

Thus  finishes  the  story. 

The  man  who  deserves  favours  is  in  the  eyes  of  women, 
the  one  who  is  anxious  to  please  them.  He  must  be  of 
good  presence,  excel  in  beauty  those  around  him,  be  of 
good  shape  and  well-formed  proportions;  true  and  sin- 
cere in  his  speech  with  women;  he  must  likewise  be  gen' 
erous  and  brave,  not  vainglorious,  and  pleasant  in  con- 
versation. A  slave  to  his  promise,  he  must  always  keep 
his  word,  ever  speak  the  truth,  and  do  what  he  has  said. 

1  These  facts  concur  with  the  historical  ones.  Hamza,  the 
uncle  of  the  Prophet,  was  certainly  killed  in  the  battle  of  Ohod, 
in  the  year  4  of  the  Hegira,  by  a  negro,  Ouhcha,  who  after- 
wards killed  Mocailama. 

Concerning  Praiseworthy  Men  19 

The  man  who  boasts  of  his  relations  to  women,  of 
their  acquaintance  and  good  will  to  him,  is  a  dastard. 
He  will  be  spoken  of  in  the  next  chapter. 

There  is  a  story  that  once  there  lived  a  king  named 
Mamoum,^  who  had  a  court  fool  of  the  name  of  Bahl- 
oul,^  who  amused  the  princes  and  Vizii-s. 

One  day  this  buffoon  appeared  before  the  King,  who 
was  amusing  himself.  The  King  bade  him  sit  down, 
and  then  asked  him,  turning  away,  "Why  hast  thou 
come,  O  son  of  a  bad  woman?" 

Bahloul  answered,  "I  have  come  to  see  what  has  come 
to  our  Lord,  whom  may  God  make  victorious." 

"And  what  has  come  to  thee?"  replied  the  King,  "and 
how  art  thou  getting  on  with  thy  new  and  with  thy  old 
wife?"  For  Bahloul,  not  content  with  one  wife,  had 
married  a  second  one. 

"I  am  not  happy,"  he  answered,  "neither  with  the  old 
one,  nor  with  the  new  one;  and  moreover  poverty  over- 
powers me." 

The  King  said,  "Can  you  recite  any  verses  on  this 

^  Abdallah  ben  Namoum,  one  of  the  sons  of  Haroun  er 
Kachid.  Having  for  a  long  time  made  war  upon  his  brother 
el  Amine  for  the  empire,  and  the  latter  having  been  vanquished 
and  killed  in  a  battle  near  Bagdad,  el  Mamoum  was  unanimously 
proclaimed  Kalif  in  the  year  178  of  the  Hegira.  He  was  one 
of  the  most  distinguished  Abyssidian  rulers  with  respect  to 
science,  wisdom,  and  goodness. 

2  The  word  Bahloul,  of  Persian  origin,  signifies  a  man  that 
laughs,  derides;  a  knave,  a  sort  of  fool  in  the  Orient. 

20  The  Perfumed  Garden 

The  buffoon  having  answered  in  the  affirmative, 
Mamoum  commanded  him  to  recite  those  he  knew,  and 
Bahloul  began  as  follows: — 

"Poverty  holds  me  in  chains;  misery  torments  me. 
I  am  being  scourged  with  all  misfortunes; 
HI  luck  has  cast  me  in  trouble  and  peril, 
And  has  drawn  upon  me  the  contempt  of  man. 
God   does  not  favour  a  poverty  like  mine; 
That  is  approbrious  in  every  one's  eyes. 
Misfortune   and   misery  for  a  long  time 
Have  held  me  tightly;  and  no  doubt  of  it 
My  dwelling  house  will  soon  not  know  me  more." 

Mamoum  said  to  him,  ''Where  are  you  going  to?" 

He  replied,  "To  God  and  his  Prophet,  O  prince  of 
the  believers." 

"That  is  well!"  said  the  King;  "those  who  take  refuge 
in  God  and  his  Prophet,  and  then  in  us,  will  be  made 
welcome.  But  can  you  now  tell  me  some  more  verses 
about  your  two  wives,  and  about  what  comes  to  pass 
with  them?" 

"Certainly,"  said  Bahloul. 

"Then  let  us  hear  v^^hat  you  have  to  say!" 

Bahloul  then  began  thus  with  poetical  w^ords: 
"By  reason  of  my  ignorance,  I  have  married  two  wives — 
And  why  do  you  complain,  O  husband  of  two  wives? 
I  said  to  myself,  I  shall  be  like  a  lamb  between  them; 
I  shall  take  my  pleasure  upon  the  bosoms  of  ray  two  sheep. 
And  I  have  become  like  a  ram  between  tvo  fem.ale  jackals, 
Days  follow  upon  days,  and  nights  upon  nights, 
And  their  yoke  bears  me  down  both  during  days  and  nights. 
If  I  am  kind  to  one,  the  other  gets  vexed. 

Concerning  Praiseworthy  Men  21 

And  so  I  cannot  escape  from  these  two  furies. 

If  you  want  to  live  well  and  with  a  free  heart, 

And  with  your  hands  unclenched,  then  do  not  marry. 

If  you  must  wed,  then  marry  one  wife  only. 

One  alone  is  enough  to  satisfy  two  armies." 

When  Mamoum  heard  these  words  he  began  to  laugh, 
till  he  nearly  tumbled  over.  Then  as  a  proof  of  his 
kindness,  he  gave  to  Bahloul  his  golden  robe,  a  most 
beautiful  vestment. 

Bahloul  went  in  high  spirits  towards  the  dwelling  of 
the  Grand  Vizir.  Just  then  Hamdonna  ^  looked  from 
the  height  of  her  palace  in  that  direction,  and  saw  him. 
She  said  to  her  negress,  "By  the  God  of  the  temple  of 
Mecca!  There  is  Bahloul  dressed  in  a  fine  gold-worked 
robe!  How  can  I  manage  to  get  possession  of  the  same?" 

The  negress  said,  ''Oh,  my  mistress,  you  would  not 
know  how  to  get  hold  of  that  robe." 

Hamdonna  answered,  "I  have  thought  of  a  trick  to  do 
it,  and  I  shall  get  the  robe  from  him." 

"Bahloul  is  a  sly  man,"  replied  the  negress.  "People 
think  generally  that  they  can  make  fun  of  him;  but,  for 
God,  it  is  he  who  makes  fun  of  them.  Give  the  idea  up, 
mistress  mine,  and  take  care  that  you  do  not  fall  into 
the  snare  which  you  intend  setting  for  him." 

But  Hamdonna  said  again,  "It  must  be  done!"  She 
then  sent  her  negress  to  Bahloul,  to  tell  him  that  he 
should  come  to  her.    He  said,  "By  the  blessing  of  God, 

^  Hamdona  from  the  Arabic  root  hamd,  which  means  to 
praise;  hence  Ahmed,  the  most  praiseworthy.  From  the 
same  root  comes  the  name  of  Mohammed,  corrupted  into 

22  The  Perfumed  Garden 

to  him  who  calls  you,  you  shall  make  answer,"  and  went 
to  Hamdonna.^ 

Hamdonna  welcomed  him  and  said:  "Oh,  Bahloul,  I 
believe  you  come  to  hear  me  sing."  He  replied.  "Most 
certainly,  oh,  my  mistress!  She  has  a  marvelous  gift  for 
singing,"  he  continued.  "I  also  think  that  after  having 
listened  to  my  songs,  you  will  be  pleased  to  take  some 
refreshments."    "Yes,"  said  he. 

Then  she  began  to  sing  admirably,  so  as  to  make 
people  who  listened  die  with  love. 

After  Bahloul  had  heard  her  sing,  refreshments  were 
served;  he  ate  and  he  drank.  Then  she  said  to  him.  "I 
do  not  know  why  but  I  fancy  you  would  gladly  take  off 
your  robe,  to  make  me  a  present  of  it."  And  Bahloul 
answered:  "Oh,  my  mistress!  I  have  sworn  to  give  it  to 
her  to  whom  I  have  done  as  a  man  does  to  a  woman." 

"What!  you  know  what  that  is,  Bahloul?"  said  she. 

"Whether  I  know  it?"  replied  he.  "I,  who  am  in- 
structing  God's  creatures  in  that  science?  It  is  I  who 
make  them  copulate  in  love,  who  initiate  them  in  the 
delights  a  female  can  give,  show  them  how  you  must 
caress  a  woman,  and  what  will  excite  and  satisfy  her. 
Oh,  my  mistress,  who  should  know  the  art  of  coition 
if  it  is  not  I?" 

Hamdonna  was  the  daughter  of  Mamoum,  and  the 
wife  of  the  Grand  Vi2;ir.  She  was  endowed  with  the 
most  perfect  beauty;  of  superb  figure  and  harmonious 
form.     No  one  in  her  time  surpassed  her  in  grace  and 

1  "To  him  who  calls  you  make  answer."  This  sentence  is 
taken  from  the  Hadits,  or  Traditions  of  Mohammed.  Some' 
times  it  is  used  in  conversation  in  the  same  sense  as  above, 
but  its  true  meaning  is  obscure.  The  words  "By  the  blessing 
of  God"  in  the  same  sentence  is  a  form  of  acceptance  or  con- 

Concerning  Praiseworthy  Men  23 

perfection.  Heroes  on  seeing  her  became  humble  and 
submissive  and  looked  down  to  the  ground  for  fear  of 
temptation,  so  many  charms  and  perfections  had  God 
lavished  on  her.  Those  who  looked  steadily  at  her  were 
troubled  in  their  mind,  and  oh!  how  many  heroes  imper- 
illed themselves  for  her  sake.  For  this  very  reason 
Bahloul  had  always  avoided  meeting  her  for  fear  of 
succumbing  to  the  temptation,  and,  apprehensive  of  his 
peace  of  mind,  he  had  never,  until  then,  been  in  her 

Bahloul  began  to  converse  with  her.  Now  he  looked 
at  her  and  anon  bent  his  eyes  to  the  ground,  fearful  of 
not  being  able  to  command  his  passion.  Hamdonna 
burnt  with  desire  to  have  the  robe,  and  he  would  not 
give  it  up  without  being  paid  for  it. 

''What  price  do  you  demand,"  she  asked.  To  which 
he  replied,  "Coition,  O  apple  of  my  eye." 

"You  know  what  that  is,  O  Bahloul?"  said  she. 

"By  God,"  he  cried;  "no  man  knows  women  better 
than  I;  they  are  the  occupation  of  my  life.  No  one  has 
studied  all  their  concerns  more  than  I.  I  know  what 
they  are  fond  of;  for  learn,  oh,  lady  mine,  that  men 
choose  different  occupations  according  to  their  genius 
and  their  bent.  The  one  takes,  the  other  gives;  this  one 
sells,  the  other  buys.  My  only  thought  is  of  love  and  of 
the  possession  of  beautiful  women.  I  heal  those  that  are 
lovesick,  and  carry  a  solace  to  their  thirsting  vaginas." 

Hamdonna  was  surprised  at  his  words  and  the  sweet- 
ness of  his  language.  "Could  you  recite  me  some  verses 
on  this  subject?"  she  asked. 

"Certainly,"  he  answered. 

"Very  well,  O  Bahloul,  let  me  hear  what  you  have  to 

24  The  Perfumed  Garden 

Bahloul  recited  as  follows: — 

"Men  are  divided  according  to  their  affairs  and  doings; 

Some  are  always  in  spirits  and  joyful,  others  in  tears. 

There  are  those  whose  life  is  restless  and  full  of  misery, 

While,  on  the  contrary,  others  are  steeped  in  good  fortune. 

Always  in  luck's  happy  way,  and  favoured  in  all  things. 

I  alone  am  indifferent  to  all  such  matters. 

What  care  I  for  Turkomans,  Persians,  and  Arabs? 

My  whole  ambition  is  in  love  and  coition  with  women, 

No   doubt  nor  mistake  about  that! 

If  my  member  is  without  vulva,  my  state  becomes  frightful, 

My  heart  then  burns  v/ith  a  fire  which  cannot  be  quenched. 

Look  at  my  member  erect!     There  it  is — admire  its  beauty! 

It  calms  the  heat  of  love  and  quenches  the  hottest  fires 

By  its  movement  in  and  out  between  your  thighs. 

Oh,  my  hope  and  my  apple,  oh,  noble  and  generous  lady. 

If  one  time  will  not  suffice  to  appease  thy  fire, 

I  shall  do  it  again,  so  as  to  give  satisfaction; 

No  one  may  reproach  thee,  for  all  the  world  does  the  same. 

But  if  you  choose  to  deny  me,  then  send  me  away! 

Chase   me  away  from  thy  presence  without  fear  or  remorse! 

Yet  bethink  thee,  and  speak  and  augment  not  my  trouble, 

But,  in  the  name  of  God,  forgive  me  and  do  not  reproach  me. 

While  I  am  here  let  thy  words  be  kind  and  forgiving. 

Let  them  not  fall  upon  me  like  sword'blades,  keen  and  cutting! 

Let  me  come  to  you  and  do  not  repel  me. 

Let  me  come  to  you  like  one  that  brings  drink  to  the  thirsty; 

Hasten  and  let  my  hungry  eyes  look  at  thy  bosom. 
Do  not  withhold  from  me  love's  joys,  and  do  not  be  bashful, 
Give  yourself  up  to  me — I  shall  never  cause  you  a  trouble. 
Even  were  you  to  fill  me  with  sickness  from  head  to  foot. 
I  shall  always  remain  as  I  am,  and  you  as  you  are. 
Knowing,  that  we  are  the  servants,  and  you  are  the  mistress. 
Then  shall  our  love  be  veiled?     It  shall  be  hidden  for  all  time. 
For  I  keep  it  a  secret  and  I  shall  be  mute  and  muzzled. 
It's  by  the  will  of  God,  that  everything  is  to  happen. 
He  has  filled  me  With  love,  and  tO'day  I  am  in  ilMuck." 

Coneeming  Praiseivorthy  Men  25 

While  Hamdonna  was  listening  she  nearly  swooned, 
and  set  herself  to  examine  the  member  of  Bahloul,  which 
stood  erect  like  a  column  between  his  thighs.  Now  she 
said  to  herself:  '1  shall  give  myself  up  to  him,"  and  now 
"No  I  will  not."  During  this  uncertainty  she  felt  a 
yearning  for  pleasure  between  her  thighs,  and  Eblis 
made  flow  from  her  natural  parts  a  moisture,  the  fore' 
runner  of  pleasure.^  She  then  no  longer  combated  her 
desire  to  cohabit  with  him,  and  reassured  herself  by  the 
thought:  "If  this  Bahloul,  after  having  had  his  pleasure 
with  me,  should  divulge  it  no  one  will  believe  his 

She  requested  him  to  divest  himself  of  his  robe  and  to 
come  into  her  room,  but  Bahloul  replied.  "I  shall  not 
undress  till  I  have  stated  my  desire,  O  apple  of  my  eye." 

Then  Hamdonna  rose,  trembling  with  excitement  for 
what  was  to  follow;  she  undid  her  girdle  and  left  the 
room,  Bahloul  following  her  and  thinking:  "Am  I  really 
awake  or  is  this  a  dream?"  He  walked  after  her  till  she 
had  entered  her  boudoir.  Then  she  threw  herself  on  a 
couch  of  silk,  which  was  rounded  on  the  top  like  a  vault, 
lifted  her  clothes  up  over  her  thighs,  trembling  all  over, 
and  all  the  beauty  which  God  had  given  her  was  in 
Bahloul's  arms. 

Bahloul  examined  the  belly  of  Hamdonna,  round  like 
an  elegant  cupola,  his  eyes  dwelt  upon  a  navel  which 
was  like  a  pearl  in  a  golden  cup;  and  descending  lower 

^  The  words  "Eblis  made  flow  a  moisture"  (djera  Eblis  menha 
raadjera  el  dem)  is  an  Arabian  idiom,  expressing  that  a  woman 
is  getting  lusty;  the  sexual  parts  get  moist.  Eblis  is  a  rebellious 
angel  who  refused  to  bow  down  before  Adam  when  God 
ordered  him  to  do  so.  Sometimes  Eblis  is  also  used  as  a  gen» 
eral  name  for  the  devil,  Satan,  demon. 

26  The  Perfumed  Garden 

down  there  was  a  beautiful  piece  of  nature's  workman' 
ship,  and  the  whiteness  and  shape  of  her  thighs  sur- 
prised him. 

Then  he  pressed  Hamdonna  in  a  passionate  embrace, 
and  soon  saw  the  animation  leave  her  face;  she  seemed 
to  be  almost  unconscious.  She  had  lost  her  head;  and 
holding  Bahloul's  member  in  her  hands  excited  and  fired 
him  more  and  more. 

Bahloul  said  to  her:  "Why  do  I  see  you  so  troubled 
and  beside  yourself?"  And  she  answered:  "Leave  me,  O 
son  of  the  debauched  woman!  By  God,  I  am  like  a  mare 
in  heat,  and  you  continue  to  excite  me  still  more  with 
your  words,  and  what  words!  They  would  set  any 
woman  on  fire,  if  she  was  the  purest  creature  in  the 
world.  You  will  insist  in  making  me  succumb  by  your 
talk  and  your  verses." 

Bahloul  answered:  "Am  I  then  not  like  your  hus- 
band?" "Yes,"  she  said,  "but  a  woman  gets  in  heat  on 
account  of  the  man,  as  a  mare  on  account  of  the  horse, 
whether  the  man  be  the  husband  or  not;  with  this  dif- 
ference, however,  that  the  mare  gets  lusty  only  at  cer- 
tain periods  of  the  year,  and  only  then  receives  the  stal- 
lion, while  a  woman  can  always  be  made  rampant  by 
words  of  love.^  Both  these  dispositions  have  met  within 
me,  and,  as  my  husband  is  absent,  make  haste,  for  he 
will  soon  be  back." 

Bahloul  replied:  "Oh,  my  mistress,  my  loins  hurt  me 

^  Rabelais  says  on  the  subject  of  women  who,  against  the 
laws  of  nature,  go  on  receiving  the  embraces  of  men  after 
having  conceived:  "And  if  anybody  should  blame  them  for 
allowing  men  to  explore  them  when  full,  considering  that  beasts 
in  the  like  case  never  endure  the  male  to  enter,  they  will  say 
that  those  are  beasts;  but  they  are  women,  making  use  of  their 
right  of   superfetation." 

Concerning  Praiseworthy  Men  27 

and  prevent  me  mounting  upon  you.  You  take  the  man's 
position,  and  then  take  my  robe  and  let  me  depart. 

Then  he  laid  himself  down  in  the  position  the  woman 
takes  in  receiving  a  man;  and  his  verge  was  standing  up 
like  a  column. 

Hamdonna  threw  herself  upon  Bahloul,  took  his  mem- 
ber between  her  hands  and  began  to  look  at  it.  She  was 
astonished  at  its  si2,e,  strength  and  firmness,  and  cried: 
"Here  we  have  the  ruin  of  all  women  and  the  cause  of 
many  troubles.  O  Bahloul!  I  never  saw  a  more  beautiful 
dart  than  yours!"  Still  she  continued  keeping  hold  of  it, 
and  rubbed  its  head  against  the  lips  of  her  vulva  till  the 
latter  part  seemed  to  say:  "O  member,  come  into  me." 

Then  Bahloul  inserted  his  member  into  the  vagina  of 
the  Sultan's  daughter,  and  she,  settling  down  upon  his 
engine,  allowed  it  to  penetrate  entirely  into  her  furnace 
till  nothing  more  could  be  seen  of  it,  not  the  slightest 
trace,  and  she  said.  "How  lascivious  has  God  made 
woman,  and  how  indefatigable  after  her  pleasures."  She 
then  gave  herself  up  to  an  up-and'down  dance,  moving 
her  bottom  like  a  riddle;  to  the  right  and  left,  and  for- 
ward  and  backward;  never  was  there  such  a  dance  as 

The  Sultan's  daughter  continued  her  ride  upon  Bah' 
loul's  member  till  the  moment  of  enjoyment  arrived,  and 
the  attraction  ^  of  the  vulva  seemed  to  pump  the  member 
as  though  by  suction:  just  as  an  infant  sucks  the  teat  of 
the  mother.    The  acme  of  the  enjoyment  came  to  both 

1  The  word  djadeba  (attraction)  comes  from  an  Arab  root, 
djedeb,  which  means  "attract,  drain,  pump."  It  appears  several 
times  in  this  work,  and  I  believe  it  corresponds  with  a  peculi' 
arity  found  in  some  favoured  woman  called  "nut'Cracker." 

28  The  Perfumed  Garden 

simultaneously,  and  each  took  the  pleasure  with  avidity. 

Then  Hamdonna  seized  the  member  in  order  to  with- 
draw it,  and  slowly,  slowly  she  made  it  come  out,  saying: 
"This  is  the  deed  of  a  vigorous  man."  Then  she  dried 
it  and  her  own  private  parts  with  a  silken  kerchief  and 

Bahloul  also  got  up  and  prepared  to  depart,  but  she 
said,  "And  the  robe?" 

He  answered,  "Why,  O  mistress!  You  have  been 
riding  me,  and  still  want  a  present?" 

"But,"  said  she,  "did  you  not  tell  me  that  you  could 
not  mount  me  on  account  of  the  pains  in  your  loins?" 

"It  matters  but  little,"  said  Bahloul.  "The  first  time  it 
was  your  turn,  the  second  will  be  mine,  and  the  price  for 
it  will  be  the  robe,  and  then  I  will  go." 

Hamdonna  thought  to  herself,  "As  he  began  he  may 
now  go  on;  afterwards  he  will  go  away." 

So  she  laid  herself  down,  but  Bahloul,  "I  shall  not 
lie  with  you  unless  you  undress  entirely." 

Then  she  undressed  until  she  was  quite  naked,  and 
Bahloul  fell  into  an  ecstasy  in  seeing  the  beauty  and  per- 
fection of  her  form.  He  looked  at  her  magnificent  thighs 
and  rebounding  navel,  at  her  belly  vaulted  like  an  arch, 
her  plump  breasts  standing  out  like  hyacinths.  Her  neck 
was  like  a  ga2;elle's,  the  opening  of  her  mouth  like  a  ring, 
her  lips  fresh  and  red  like  a  gory  sabre.  Her  teeth  might 
have  been  taken  for  pearls  and  her  cheeks  for  roses.  Her 
eyes  were  black  and  well  slit,  and  her  eyebrows  of  ebony 
resembled  the  rounded  flourish  of  the  noun  ^  traced  by 

1  Noun  is  a  letter  of  the  Arabian  alphabet  corresponding  to 
our  N.  Its  half-circular  form  explains  the  comparison  made  by 
the  author  with  reference  to  arched  eyebrows. 

Concerning  Praiseworthy  Men  29 

the  hand  of  a  skilful  writer.    Her  forehead  was  like  the 
full  moon  in  the  night. 

Bahloul  began  to  embrace  her,  to  suck  her  lips  and  to 
kiss  her  bosom;  he  drew  her  fresh  saliva  and  bit  her 
thighs.  So  he  went  on  till  she  was  ready  to  swoon,  and 
could  scarcely  stammer,  and  her  eyes  got  veiled.  Then 
he  kissed  her  vulva,  and  she  moved  neither  hand  nor 
foot.  He  looked  lovingly  upon  the  secret  parts  of  Ham' 
donna,  beautiful  enough  to  attract  all  eyes  with  their 
purple  centre.^ 

Bahloul  cried,  ''Oh,  the  temptation  of  man!"  and  still 
he  bit  her  and  kissed  her  till  the  desire  was  roused  to  its 
full  pitch.  Her  sighs  came  quicker,  and  grasping  his 
member  with  her  hand  she  made  it  disappear  in  her 

Then  it  was  he  who  moved  hard,  and  she  responded 
hotly;  the  overwhelming  pleasure  simultaneously  calmed 
their  fer\'our. 

Then  Bahloul  got  off  her,  dried  his  pestle  and  her 
mortar,  and  prepared  to  retire.  But  Hamdonna  said, 
"Where  is  the  robe?  You  mock  me,  O  Bahloul."  He 
answered,  "O  my  mistress,  I  shall  only  part  with  it  for  a 
consideration.  You  have  had  your  dues  and  I  mine.  The 
first  time  was  for  you,  the  second  time  for  me,  now  the 
third  time  shall  be  for  the  robe." 

This  said,  he  took  it  off,  folded  it,  and  put  it  in  Ham- 
donna's  hands,  who,  having  risen,  laid  down  again  on 
the  couch  and  said,  "Do  what  you  like!" 

1  The  word,  which  really  means  "biting,"  is  used  for  all  sorts 
of  caresses  in  which  the  lips,  the  teeth,  and  even  the  tongue 
take  part.  It  is,  therefore,  wrong  to  conclude  from  this  passage 
that  Bahloul  indulged  in  the  exercise  of  cunniiingc. 

30  The  Perfumed  Garden 

Forthwith  Bahloul  threw  himself  upon  her,  and  with 
one  push  completely  buried  his  member  in  her  vagina; 
then  he  began  to  work  as  with  a  pestle,  and  she  to  move 
her  bottom,  until  both  again  did  flow  over  at  the  same 
time.  Then  he  rose  from  her  side,  left  his  robe,  and 

The  negress  said  to  Hamdonna,  "O  my  mistress,  is  it 
not  as  I  have  told  you?  Bahloul  is  a  bad  man,  and  you 
could  not  get  the  better  of  him.  They  consider  him  as 
a  subject  for  mockery,  but,  before  God,  he  is  making 
fun  of  them.    Why  would  you  not  believe  me?" 

Hamdonna  turned  to  her  and  said,  ''Do  not  tire  me 
with  your  remarks.  It  came  to  pass  what  had  to  come 
to  pass,  and  on  the  opening  of  each  vulva  is  inscribed 
the  name  of  the  man  who  is  to  enter  ^  it,  right  or  wrong, 
for  love  or  for  hatred.  If  Bahloul's  name  had  not  been 
inscribed  on  my  vulva  he  would  never  have  got  into  it, 
had  he  offered  me  the  universe  with  all  it  contains." 

As  they  were  thus  talking  there  came  a  knock  at  the 
door.  The  negress  asked  who  was  there,  and  in  answer 
the  voice  of  Bahloul  said,  ''It  is  I."  Hamdonna,  in  doubt 
as  to  what  the  buffoon  wanted  to  do,  got  frightened. 
The  negress  asked  Bahloul  what  he  wanted,  and  received 
the  reply,  "Bring  me  a  little  water."  She  went  out  of 
the  house  with  a  cup  full  of  water.  Bahloul  drank,  and 
then  let  the  cup  slip  out  of  his  hands,  and  it  was  broken. 
The  negress  shut  the  door  upon  Bahloul,  who  sat  him- 
self down  on  the  threshold. 

1  These  words,  "each  vulva,  etc."  (Koul  ferdj  mektoub  ali 
csm  nakahon)  allude  to  the  phrase  taken  from  the  traditions 
left  by  Mohammed  and  often  repeated  by  Mussulmans,  "Each 
man  has  his  destiny  written  on  his  forehead,  and  no  one  can 
take  it  off." 

Concerning  Praiseworthy  Men  ol 

The  buffoon  being  thus  close  to  the  door,  the  Vizii, 
Hamdonna's  husband,  arrived,  who  said  to  him,  "Why 
do  I  see  you  here,  O  Bahloul?"  And  he  answered,  "O 
my  lord,  I  was  passing  through  this  street,  when  I  was 
overcome  by  a  great  thirst.  A  negress  came  and  brought 
me  a  cup  of  water.  The  cup  slipped  from  my  hands  and 
got  broken.  Then  our  Lady  Hamdonna  took  my  robe, 
which  the  Sultan  our  Master  had  given  me  as  indemni- 

Then  said  the  Vizir,  "Let  him  have  his  robe."  Ham- 
donna  at  this  moment  came  out,  and  her  husband  asked 
her  whether  it  was  true  that  she  had  taken  the  robe  in 
payment  for  the  cup.  Hamdonna  then  cried,  beating 
her  hands  together,  "What  have  you  done,  O  Bahloul?" 
He  answered,  "I  have  talked  to  your  husband  the  Ian- 
guage  of  my  folly;  talk  to  him,  you,  the  language  of  thy 
wisdom."  And  she,  enraptured  with  the  cunning  he  had 
displayed,  gave  him  his  robe  back,  and  he  departed. 



Know,  oh  Vizir  (and  the  mercy  of  God  be  with  you!) 
that  there  are  women  of  all  sorts;  that  there  are  such  as 
are  worthy  of  praise,  and  such  as  deserve  nothing  but 

In  order  that  a  woman  may  be  relished  by  men,  she 
must  have  a  perfect  waist,  and  must  be  plump  and  lusty. 
Her  hair  will  be  black,  her  forehead  wide,  she  will  have 
eyebrows  of  Ethiopian  blackness,  large  black  eyes,  with 
the  whites  in  them  very  limpid.  With  cheeks  of  a  per' 
feet  oval,  she  will  have  an  elegant  nose  and  a  graceful 
mouth;  lips  and  tongue  vermillion;  her  breath  will  be  of 
pleasant  odour,  her  throat  long,  her  neck  strong,  her 
bust  and  her  belly  large;  her  breasts  must  be  full  and 
firm;  her  belly  in  good  proportion,  and  her  navel  well- 
developed  and  marked;  the  lower  part  of  the  belly  is  to 
be  large,  the  vulva  projecting  and  fleshy  from  the  point 
where  the  hairs  grow  to  the  buttocks;  the  conduit  must 
be  narrow  and  not  moist,  soft  to  the  touch,-and  emitting 
a  strong  heat  and  no  bad  smell;  she  must  have  the  thighs 
and  buttocks  hard,  the  hips  large  and  full,  a  waist  of  fine 
shape,  hands  and  feet  of  striking  elegance,  plump  arms 
and  well'developed  shoulders. 

Concerning  Women  who  deserve  to  be  Praised      33 

If  one  looks  at  a  woman  with  those  quaHties  in  front, 
one  is  fascinated;  if  from  behind,  one  dies  with  pleasure. 
Looked  at  sitting,  she  is  a  rounded  dome;  lying,  a  soft 
bed;  standing,  the  staff  of  a  standard.  When  she  is  walk- 
ing, her  natural  parts  appear  as  set  off  under  her  clothing. 
She  speaks  and  laughs  rarely,  and  never  without  a.  rea- 
son. She  never  leaves  the  house  even  to  see  neighbours 
of  her  acquaintance.  She  has  no  woman  friends,  gives 
her  confidence  to  nobody,  and  her  husband  is  her  sole 
reliance.  She  takes  nothing  from  anyone,  excepting  from 
her  husband  and  her  parents.  If  she  sees  relatives  she 
does  not  meddle  with  their  affairs.  She  is  not  treacher- 
ous, and  has  no  faults  to  hide,  nor  bad  reasons  to  prof- 
fer. She  does  not  try  to  entice  people.  If  her  husband 
shows  the  intention  to  fulfil  the  conjugal  rite,  she  is 
agreeable  to  his  desire  and  occasionally  even  provokes 
them.  She  assists  him  always  in  his  affairs,  and  is  spar- 
ing in  complaints  and  tears;  she  does  not  laugh  or  re- 
joice when  she  sees  her  husband  moody  or  sorrowful, 
but  shares  his  troubles,  and  wheedles  him  into  good  hu- 
mour, till  he  is  quite  content  again.  She  does  not  sur- 
render herself  to  anybody  but  her  husband,  even  if 
abstinence  would  kill  her.  She  hides  her  secret  parts, 
and  does  not  allow  them  to  be  seen;  she  is  always  ele- 
gantly attired,  of  the  utmost  personal  propriety,  and 
takes  care  not  to  let  her  husband  see  what  might  be 
repugnant  to  him.  She  perfumes  herself  with  scents, 
uses  antimony  for  her  toilet,  and  cleans  her  teeth  with 

Such  a  woman  is  cherished  by  all  men. 

^  Souak  is  the  bark  of  the  walnut  tree,  which  has  the  quahty 
to  clean  the  teeth  and  redden  the  lips  and  gums.  Souak  means 
also  toothpicks. 

34  The  Perfumed  Garden 


The  story  goes,  and  God  knows  its  truth,  that  there  was 
once  a  powerful  king  who  had  a  large  kingdom,  armies 
and  allies.    His  name  was  Ali  ben  Direme. 

One  night,  not  being  able  to  sleep  at  all,  he  called  his 
vizir,  the  chief  of  police,  and  the  commander  of  his 
guards.  They  presented  themselves  before  him  without 
delay,  and  he  ordered  them  to  arm  themselves  with  their 
swords.  They  did  so  at  once,  and  asked  him,  ''What 
news  is  there?" 

He  told  them.  "The  sleep  will  not  come  to  me;  I 
wish  to  walk  through  the  town  to-night,  and  I  must 
have  you  ready  to  my  hand  during  my  round." 

"To  hear  is  to  obey,"  they  said. 

The  King  then  went,  saying:  "In  the  name  of  God! 
and  may  the  blessing  of  the  prophet  be  with  us,  and 
benediction  and  mercy  be  with  him." 

His  suite  followed,  and  accompanied  him  everywhere 
from  street  to  street. 

So  they  went  on,  when  they  heard  a  noise  in  one  of 
the  streets,  and  saw  a  man  in  the  most  violent  passion 
stretched  on  the  ground,  face  downwards,  beating  his 
breast  with  a  stone  and  crying,  "Ah  there  is  no  longer 
any  justice  here  below!  Is  there  nobody  who  will  tell  the 
King  what  is  going  on  in  his  states?"  And  he  repeated 
incessantly:  "There  is  no  longer  any  justice!  she  has  dis' 
appeared  and  the  whole  world  is  in  mourning." 

The  King  said  to  his  attendants,  "Bring  this  man  to 

^  This  name  is  derived  from  an  Arab  word,  which  means  to 
be  ferocious,  hard,  etc.,  etc. 

Concerning  Women  ivho  deserve  to  be  Praised      35 

me  quietly,  and  be  careful  not  to  frighten  him."  They 
went  to  him,  took  him  by  the  hand,  and  said  to  him, 
"Rise  and  have  no  fear — no  harm  will  come  to  you." 

To  which  the  man  made  answer,  ''You  tell  me  that  I 
shall  not  come  to  harm,  and  have  nothing  to  be  afraid 
of,  and  still  you  do  not  bid  me  welcome!  And  you  know 
that  the  welcome  of  a  believer  is  a  warrant  of  security 
and  forgiveness.^  Then,  if  the  believer  does  not  wel- 
come the  believer  there  is  certainly  ground  for  fear." 
He  then  got  up,  and  went  with  them  towards  the  King. 

The  King  stood  still,  hiding  his  face  with  his  kaik,  as 
also  did  his  attendants.  The  latter  had  their  swords  in 
their  hands,  and  leant  upon  them. 

When  the  man  had  come  close  to  the  King,  he  said, 
"Hail  be  with  you,  O  man!"  The  King  answered,  "I 
return  your  hail,  O  man!"  Then  the  man,  "Why  say 
you  'O  man?'  "  The  King,  "And  why  did  you  say  'O 
man?'  "  "It  is  because  I  do  not  know  your  name." 
"And  likewise  I  do  not  know  yours!" 

The  King  then  asked  him,  "What  mean  those  words 
I  have  heard:  'Ah!  there  is  no  more  justice  here  below! 
Nobody  tells  the  King  what  is  going  on  in  his  states!' 
Tell  me  what  has  happened  to  you."  "I  shall  tell  it  only 
to  that  man  that  can  avenge  me  and  free  me  from  op' 
pression  and  shame,  if  it  so  please  the  Almighty  God!" 

The  King  said  to  him,  "May  God  place  me  at  your 
disposal  for  your  revenge  and  deliverance  from  oppres' 
sion  and  shame?" 

^  The  author  plays  with  the  word  selam,  which  has  two 
meanings — Security,  the  state  of  a  man  who  is  right  and  safe; 
and  greeting,  welcome.  Es  sclam  alik  is  the  formula  employed 
as  welcome. 

36  The  Perfumed  Garden 

"What  I  shall  now  tell  you/'  said  the  man,  "is  mar- 
vellous and  surprising.  I  loved  a  woman,  who  loved  me 
also,  and  we  v/ere  united  in  love.  These  relations  lasted 
a  long  while,  until  an  old  woman  enticed  my  mistress 
and  took  her  away  to  a  house  of  misfortune,  shame  and 
debauchery.  Then  sleep  fled  from  my  couch;  I  have 
lost  all  my  happiness,  and  I  have  fallen  into  the  abyss 
of  misfortune." 

The  King  then  said  to  him,  "Which  is  that  house  of 
ill  omen,  and  with  whom  is  the  woman?" 

The  man  replied,  "She  is  with  a  negro  of  the  name  of 
Dorerame,  who  has  at  his  house  women  beautiful  as  the 
moon,  the  likes  of  whom  the  King  has  not  in  his  place. 
He  has  a  mistress  who  has  a  profound  love  for  him,  is 
entirely  devoted  to  him,  and  who  sends  him  all  he  wants 
in  the  way  of  silver,  beverages  and  clothing." 

Then  the  man  stopped  speaking.  The  King  was  much 
surprised  at  what  he  had  heard,  but  the  Vi2;ir,  who  had 
not  missed  a  word  of  this  conversation,  had  certainly 
made  out,  from  what  the  man  had  said  that  the  negro 
was  no  other  than  his  own. 

The  King  requested  the  man  to  show  him  the  house. 

"If  I  show  it  you,  what  will  you  do?"  asked  the  man. 

"You  will  see  what  I  shall  do,"  said  the  King.  "You 
will  not  be  able  to  do  anything,"  replied  the  man,  "for  it 
is  a  place  which  must  be  respected  and  feared.  If  you 
want  to  enter  it  by  force  you  will  risk  death,  for  its 
master  is  redoubtable  by  means  of  his  strength  and 

"Show  me  the  place,"  said  the  King,  "and  have  no 
fear."    The  man  said,  "So  be  it  as  God  will!" 

He  then  rose,  and  walked  before  them.  They  followed 
him  to  a  wide  street,  where  he  stopped  in  front  of  a 

Concerning  Women  who  deserve  to  be  Praised      37 

house  with  lofty  doors,  the  walls  being  on  all  sides  high 
and  inaccessible. 

They  examined  the  walls,  looking  for  a  place  where 
they  might  be  scaled,  but  with  no  result.  To  their  sur' 
prise  they  found  the  house  to  be  as  close  as  a  breast- 

The  King  turned  to  the  man  and  asked  him,  "What 
IS  your  name?" 

"Omar  ben  Isad,"  he  replied. 

The  King  said  to  him,  "Omar,  are  you  demented?" 

"Yes,  my  brother,"  answered  he,  "if  it  so  pleases  God 
on  high!"  And  turning  to  the  King  he  added,  "May 
God  assist  you  to-night!" 

Then  the  King,  addressing  his  attendants,  said,  "Are 
you  determined?  Is  there  one  amongst  you  who  could 
scale  these  walls?" 

"Impossible!"  they  all  replied. 

Then  said  the  King,  "I  myself  will  scale  this  wall,  so 
please  God  on  high!  but  by  means  of  an  expedient  for 
which  I  require  your  assistance,  and  if  you  lend  me  the 
same  I  shall  scale  the  wall,  if  it  pleases  God  on  high." 

They  said,  "What  is  there  to  be  done?" 

"Tell  me,"  said  the  King,  "who  is  the  strongest 
amongst  you."  They  replied,  "The  chief  of  the  police, 
who  is  your  chaouch." 

The  King  said,  "And  who  next?" 

"The  commander  of  the  guards." 

"And  after  him,  who?"  asked  the  King. 

"The  Grand  Vizir." 

Omar  listened  with  astonishment.  He  knew  now  that, 
it  v/as  the  King,  and  his  joy  was  great.. 

The  King  said,  "Who  is  there  yet?" 

Omar  replied,  "I,  O  my  master." 

38  The  Perfumed  Garden 

The  King  said  to  him,  "Omar,  you  have  found  out 
who  we  are;  but  do  not  betray  our  disguise,  and  you 
will  be  absolved  from  blame." 

"To  hear  is  to  obey,*"  said  Omar. 
The  King  then  said  to  the  chaouch,  "Rest  your  hands 
against  the  wall  so  that  your  back  projects." 

The  chaouch  did  so. 

Then  said  the  King  to  the  commander  of  the  guards, 
"Mount  upon  the  back  of  the  chaouch."  He  did  so,  and 
stood  with  his  feet  on  the  other  men's  shoulders.  Then 
the  King  ordered  the  Vi2;ir  to  mount,  and  he  got  on  the 
shoulders  of  the  commander  of  the  guards,  and  put  his 
hands  against  the  wall. 

Then  said  the  King,  "O  Omar,  mount  upon  the  high' 
est  place!"  And  Omar,  surprised  by  this  expedient, 
cried,  "May  God  lend  you  his  help,  O  our  master,  and 
assist  you  in  your  just  enterprise!"  He  then  got  oh  to 
the  shoulders  of  the  chaouch,  and  from  there  upon  the 
back  of  the  commander  of  the  guards,  and  then  upon 
that  of  the  Vi2;ir,  and,  standing  upon  the  shoulders  of 
the  latter,  he  took  the  same  position  as  the  others.  There 
was  now  only  the  King  left. 

Then  the  King  said,  "In  the  name  of  God!  and  his 
blessing  be  vnth  the  prophet,  upon  whom  the  mercy 
and  salutation  of  God!"  and,  placing  his  hand  upon  the 
back  of  the  chaouch,  he  said,  "Have  a  moment's  pa' 
tience;  if  I  succeed  you  will  be  compensated!"  He  then 
did  the  same  with  the  others,  until  he  got  upon  Omar's 
back,  to  v/hom  he  also  said,  "O  Omar,  have  a  moment's 
patience  with  me,  and  I  shall  name  you  my  private  sec 
retary.  And,  of  all  things  do  not  move!"  Then,  placing 
his  feet  upon  Omar's  shoulders,  the  King  could  with  his 

Concerning  Women  ivho  deserve  to  be  Praised      39 

hands  grasp  the  terrace,  and  crying,  ''In  the  name  of 
God!  may  he  pour  his  blessings  upon  the  prophet,  to 
whom  come  the  mercy  and  salutation  of  God!"  And 
with  that  he  made  a  spring,  and  stood  upon  the  terrace. 

Then  he  said  to  his  attendants,  "Descend  now  from 
each  other's  shoulders!" 

And  they  got  down  one  after  another,  and  they  could 
not  help  admiring  the  ingenious  idea  of  the  King,  as 
well  as  the  strength  of  the  chaouch  who  carried  four 
men  at  once. 

The  King  then  began  to  look  for  a  place  for  descend- 
ing, but  found  no  passage.  He  unrolled  his  turban,  fixed 
one  end  with  a  single  knot  at  the  place  where  he  was, 
and  let  himself  down  into  the  courtyard,  which  he  ex- 
plored until  he  found  the  portal  in  the  middle  of  the 
house  fastened  with  an  enormous  lock.  The  solidity  of 
this  lock,  and  the  obstacle  it  created,  gave  him  a  dis- 
agreeable surprise.  He  said  to  himself,  '1  am  now  in  a 
difficulty,  but  all  comes  from  God;  it  was  he  who  gave 
me  the  strength  and  the  idea  that  brought  me  here;  he 
will  also  provide  the  means  for  me  to  return  to  my 

He  then  set  himself  to  examine  the  place  where  he 
found  himself,  and  counted  the  chambers  one  after  an- 
other. He  found  seventeen  chambers  or  rooms,  fur- 
nished in  different  styles,  with  tapestries  and  velvet 
hangings  of  various  colours,  from  the  first  to  the  last. 

Examining  all  round,  he  saw  a  place  raised  by  seven 
stair-steps,  from  which  issued  a  great  noise  from  voices. 
He  went  up  to  it,  saying,  ''O  God!  favour  my  project, 
and  let  me  come  safe  and  sound  out  of  here. 

He  mounted  on  the  first  step,  saying,  "In  the  name  of 
God  the  mild  and  merciful!"    Then  he  began  to  look  at 

40  The  Perfumed  Garden 

the  steps,  which  were  of  variously  coloured  marble — 
black,  red,  white,  green  and  other  shades. 

Mounting  the  second  step,  he  said,  "He  whom  God 
helps  is  invincible!" 

On  the  third  step  he  said,  "With  the  aid  of  God  the 
victory  is  near." 

And  on  the  fourth,  "I  have  asked  for  victory  of  God, 
who  is  the  most  auxiliary." 

Finally  he  mounted  the  fifth,  sixth,  and  seventh  step 
invoking  the  prophet  (with  whom  be  the  mercy  and 
salvation  of  God). 

He  arrived  then  at  the  curtain  hanging  at  the  en- 
trance; it  was  of  red  brocade.  From  there  he  examined 
the  room,  which  was  bathed  in  light,  filled  with  many 
chandeliers,  and  candles  burning  in  golden  sconces.  In 
the  middle  of  this  saloon  played  a  jet  of  musk'water.  A 
table-cloth  extended  from  end  to  end,^  covered  with 
sundry  meats  and  fruits. 

The  saloon  was  provided  with  gilt  furniture,  the  splen- 
dour of  which  da2;2;led  the  eye.  In  fact,  everywhere 
there  were  ornaments  of  all  kinds. 

On  looking  closer  the  King  ascertained  that  round  that 
table-cloth  there  were  twelve  maidens  and  seven  women, 
all  like  moons;  he  was  astonished  at  their  beauty  and 
grace.  There  were  likewise  with  them  seven  negroes, 
and  this  view  filled  him  with  surprise.  His  attention  was 
above  all  attracted  by  a  woman  like  the  full  moon,  of 
perfect  beauty,  with  black  eyes,  oval  cheeks,  and  a  lithe 

1  The  Arabs  eat  lying  on  carpets  and  cushions;  they  do  not 
make  use  of  tables,  but  have  a  table-cloth  made  of  leather 
or  stuff  which  is  stretched  on  the  ground  for  putting  the  dishes 
on.     This  table-cloth  is  called  sefra. 

Concerning  Women  who  deserve  to  be  Praised       41 

and  graceful  waist;  she  humbled  the  hearts  of  those  who 
got  enamoured  with  her. 

Stupified  by  her  beauty,  the  King  was  like  stunned. 
He  then  said  to  himself,  ''How  is  there  any  getting  out 
of  this  place?   O  my  spirit,  do  not  give  way  to  love!" 

And  continuing  his  inspection  of  the  room,  he  per' 
ceived  in  the  hands  of  those  who  were  present  glasses 
filled  with  wine.  They  were  drinking  and  eating,  and  it 
was  easy  to  see  they  were  overcome  with  drink. 

While  the  King  was  thinking  how  to  get  out  of  his 
embarrassment  he  heard  one  of  the  women  saying  to 
one  of  her  companions,  calling  her  by  name,  "Oh,  so 
and  so,  rise  and  light  a  torch,  so  that  we  can  go  to  bed, 
for  the  sleep  is  overpowering  us.  Come,  light  the  torch 
and  let  us  retire  to  the  other  chamber." 

They  rose  and  lifted  up  the  curtain  to  leave  the  room. 
The  King  hid  himself  to  let  them  pass  out;  then,  per' 
ceiving  that  they  had  left  their  chamber  to  do  a  thing 
necessary  and  obligatory  to  human  kind,  he  took  advan' 
tage  of  their  absence,  entered  their  apartment,  and  hid 
himself  in  a  cupboard. 

Whilst  the  King  was  thus  in  hiding  the  women  re 
turned  and  shut  the  doors.  Their  reason  Vs^as  obscure 
by  the  fumes  of  wine;  they  pulled  off  all  their  clothes 
and  began  to  caress  each  other  mutually.^ 

The  King  said  to  himself,  "Omar  has  told  me  true 
about  this  house  of  misfortune  as  an  abyss  of  debauch' 

When  the  women  had  fallen  asleep  the  King  rose,  ex- 

^  The  text  says  literally,  "They  set  to  work  on  each  other 

42  The  Perfumed  Garden 

tinguished  the  light,  undressed,  and  laid  down  between 
the  two.  He  had  taken  care  during  their  conversation 
to  impress  their  names  on  his  memory.  So  he  was  able 
to  say  to  one  of  them,  "You — so  and  so — where  have 
you  put  the  door-keys?"  speaking  very  low. 

The  woman  answered,  "Go  to  sleep,  you  whore,  the 
keys  are  at  their  usual  place." 

The  King  said  to  himself,  "There  is  no  might  and 
strength  but  in  God  the  Almighty  and  Benevolent!"  and 
was  much  troubled. 

And  again  he  asked  the  woman  about  the  keys,  say 
ing,  "Daylight  is  coming.  I  must  open  the  doors.  There 
is  the  sun.    I  am  going  to  open  the  house." 

And  she  answered,  "The  keys  are  in  the  usual  place. 
Why  do  you  thus  bother  me?  Sleep,  I  say,  till  it  is 

And  again  the  King  said  to  himself,  "There  is  no 
might  and  strength  but  in  God  the  Almighty  and  Bene- 
volent, and  surely  if  it  were  not  for  the  fear  of  God  I 
should  run  my  sword  through  her."  Then  he  began 
again,  "Oh,  you  so  and  so!" 

She  said,  "What  do  you  want?" 

"I  am  uneasy,"  said  the  King,  "about  the  keys;  tell 
me  where  they  are?" 

And  she  answered,  "You  hussy!  Does  your  vulva  itch 
for  coition?  Cannot  you  do  without  for  a  single  night? 
Look!  the  Vi2iir''s  wife  has  withstood  all  the  entreaties  of 
the  negro,  and  repelled  him  since  six  months!  Go,  the 
keys  are  in  the  negro's  pocket.  Do  not  say  to  him,  'Give 
me  the  keys';  but  say,  'Give  me  your  member.'  You 
know  his  name  is  Dorerame." 

Concerning  Women  who  deserve  to  he  Praised      43 

The  King  was  now  silent,  for  he  knew  what  to  do. 
He  waited  a  short  time  till  the  woman  was  asleep;  then 
he  dressed  himself  in  her  clothes,  and  concealed  his 
sword  under  them;  his  face  he  hid  under  a  veil  of  red 
silk.  Thus  dressed  he  looked  like  other  women.  He 
then  opened  the  door,  stole  softly  out,  and  placed  him- 
self behind  the  curtains  of  the  saloon  entrance.  He  saw 
only  some  people  sitting  there;  the  remainder  were 

The  King  made  the  following  silent  prayer,  "O  my 
soul,  let  me  follow  the  right  way,  and  let  all  those  people 
among  whom  I  find  myself  be  stunned  with  drunken- 
ness,  so  that  they  cannot  know  the  King  from  his  sub- 
jects, and  God  give  me  strength." 

He  then  entered  the  saloon  saying:  "In  the  name  of 
God!"  and  he  tottered  towards  the  bed  of  the  negro  as 
if  drunk.  The  negroes  and  the  women  took  him  to  be 
the  woman  whose  attire  he  had  taken. 

Dorerame  had  a  great  desire  to  have  his  pleasure  with 
that  woman,  and  when  he  saw  her  sit  down  by  the  bed 
he  thought  that  she  had  broken  her  sleep  to  come  to  him, 
perhaps  for  love  games.  So  he  said,  "Oh,  you,  so-and-so, 
undress  and  get  into  my  bed,  I  shall  soon  be  back." 

The  King  said  to  himself,  "There  is  no  might  and 
strength  but  in  the  High  God,  the  Benevolent!"  Then 
he  searched  for  the  keys  in  the  clothes  and  pockets  of 
the  negro,  but  found  nothing.  He  said,  "God's  will  be 
done!"  Then  raising  his  eyes,  he  saw  a  high  window; 
he  reached  up  with  his  arm,  and  found  gold  embroidered 
garments  there;  he  slipped  his  hands  into  the  pockets, 
and,  oh,  surprised!  he  found  the  keys  there.  He  exam- 
ined them  and  counted  seven,  corresponding  to  the  num- 
ber of  the  doors  of  the  house,  and  in  his  joy,  he  ex- 

44  The  Perfumed  Garden 

claimed,  ''God  be  praised  and  glorified!"  Then  he  said, 
''I  can  only  get  out  of  here  by  a  ruse."  Then  feigning 
sickness,  and  appearing  as  if  he  wanted  to  vomit  vio' 
lently,  he  held  his  hand  before  his  mouth,  and  hurried 
to  the  centre  of  the  courtyard.  The  negro  said  to  him, 
"God  bless  you!  oh,  so'and-so!  any  other  women  would 
have  been  sick  into  the  bed!" 

The  King  then  went  to  the  inner  door  of  the  house, 
and  opened  it;  he  closed  it  behind  him,  and  so  from  one 
door  to  the  other,  till  he  came  to  the  seventh,  which 
opened  upon  the  street.  Here  he  found  his  companions 
again,  who  had  been  in  great  anxiety,  and  who  asked 
him  what  he  had  seen? 

Then  said  the  King:  ''This  is  not  the  time  to  answer. 
Let  us  go  into  this  house  with  the  blessing  of  God  and 
with  his  help." 

They  resolved  to  be  upon  their  guard,  there  being  in 
the  house  seven  negroes,  twelve  maidens  and  seven 
women,  beautiful  as  moons. 

The  Wizir  asked  the  King,  "What  garments  are 
these?"  And  the  King  answered,  "Be  silent;  without 
them  I  should  never  have  got  the  keys." 

He  then  went  to  the  chamber  where  the  two  women 
were,  with  whom  he  had  been  lying,  took  off  the  clothes 
in  which  he  was  dressed,  and  resumed  his  own,  taking 
good  care  of  his  sword.  He  then  went  to  the  saloon, 
where  the  negroes  and  the  women  were,  and  he  and  his 
companions  ranged  themselves  behind  the  door-curtain. 

After  having  had  a  look  into  the  saloon,  they  said, 
"Amongst  all  these  women  there  is  none  more  beautiful 
than  the  one  seated  on  the  elevated  cushion!"  The  King 

Concerning  Women  ivho  deserve  to  be  Praised      45 

said,  '1  reserve  her  for  myself,  if  she  does  not  belong  to 
someone  else/' 

While  they  were  examining  the  interior  of  the  saloon, 
Dorerame  descended  from  the  bed,  and  after  him  one  of 
the  beautiful  women.  Then  another  negro  got  on  the 
bed  with  another  woman,  and  so  on  till  to  the  seventh. 
They  rode  them  in  this  way  one  after  the  other,  except- 
ing the  beautiful  woman  mentioned  above,  and  the  maid- 
ens. Each  of  these  women  appeared  to  mount  upon  the 
bed  with  marked  reluctance,  and  descended,  after  the 
coition  was  finished,  with  the  head  bent  down. 

However,  the  negroes  were  lusting  after,  and  pressing 
one  after  the  other,  the  beautiful  woman.  But  she 
spurned  them  all,  saying,  "I  shall  never  consent  to  it, 
and  as  to  these  virgins,  I  take  them  also  under  my  pro- 

Dorerame  then  rose  and  went  up  to  her,  holding  in 
his  hands  his  member  in  full  erection,  stiff  as  a  pillar.^ 
He  hit  her  with  it  on  the  face  and  head,  saying,  "Six 
times  this  night  I  was  pressing  you  to  cede  to  my  de- 
sires, and  you  always  refuse;  but  now  I  must  have  you, 
even  this  night." 

When  the  woman  saw  the  stubbornness  of  the  negro 
and  the  state  of  drunkenness  he  was  in,  she  tried  to 
soften  him  by  promises.  "Sit  down  here  by  me,"  she 
said,  "and  tonight  thy  desires  shall  be  contented." 

The  negro  sat  down  near  her  with  his  member  still 
erect  as  a  column.  The  King  could  scarcely  master  his 

^  The  Arabian  text  has  it  Hterally,  Ou  airouhou  kaime  bine 
iadihi  ki  el  eumoud.     Eumoud  signifies  "pillar,  column." 

46  The  Perfumed  Garden 

The  woman  began  to  sing  the  following  verses,  inton- 
ing them  from  the  bottom  of  her  heart: 

"I  prefer  the  young  man  for  coition,  and  him  only; 

He  is  of  courage  full — he  is  my  sole  ambition, 

His  member  is  strong  to  deflower  the  virgin. 

And    richly   proportioned   in   all   its    dimensions; 

It  has  a  head  alike  to  a  brazier. 

Enormous,   and   none  like  it  in   creation; 

Strong  it  is  and  hard,  and  with  the  head  rounded  off, 

It  is  always  ready  for  action  and  does  not  die  down; 

It  never  sleeps,  owing  to  the  violence  of  its  love. 

It  sighs  to  enter  my  vulva,  and  sheds  tears  on  my  belly; 

It  asks  not  for  help,  not  being  in  want  of  any; 

It  needs  no  ally,  and  stands  alone  the  greatest  fatigues, 

And  nobody  can  be  sure  of  what  will  result  from  its  efforts. 

Full  of  vigour  and  life,  it  bores  into  my  vagina, 

And  it  works  about  there  in  action  constant  and  splendid. 

First  from  the  front  to  the  back,  and  then  from  right  to  left; 

Now  it  is  crammed  hard  in  by  vigorous  pressure, 

Now  it  rubs  its  head  on  the  orifice  of  my  vagina. 

And  he  strokes  my  back,  my  stomach,  my  sides. 

Kisses  my  cheeks,  and  anon  begins  to  suck  at  my  lips. 

He  embraces  me  close,  and  makes  me  roll  on  the  bed, 

And  between  his  arms  I  am  like  a  corpse  without  life. 

Every  part  of  my  body  receives  in  turn  his  love-bites. 

And  he  covers  me  with  kisses  of  fire; 

When  he  sees  me  in  heat  he  quickly  comes  to  me. 

Then  he  opens  my  thighs  and  kisses  my  belly. 

And  he  puts  his  tool  in  my  hand  to  make  it  knock  at  my  door. 

Soon  he  is  in  the  cave,  and  I  feel  the  pleasure  approaching. 

He  shakes  me  and  thrills  me,  and  hotly  we  both  are  working, 

And   he   says,   'Receive   my  seed!'   and   I   answer,   'Oh   give   it, 

beloved  one! 
It  shall  be  welcome  to  me,  you  light  of  my  eyes! 
Oh,  you  man  of  all  men,  who  fillest  me  with  pleasure. 
Oh,  you  soul  of  my  soul,  go  on  with  fresh  vigour. 
For  you  must  not  yet  withdraw  it  from  me;  leave  it  there, 
And  this  day  will  then  be  finished  free  of  all  sorrow.' 
He  has  sworn  to  God  to  have  me  for  seventy  nights. 
And  what  he  wished  for  he  did  in  the  way  of  kisses  and  em' 

braces  during  all  those  nights." 

Concerning  Women  tvho  deserve  to  be  Praised      47 

Vvhea  she  had  finished  the  King,  in  great  surprise, 
said,  "How  lascivious  has  God  made  this  woman."  And 
turning  to  his  companions,  ''There  is  no  doubt  that  this 
woman  has  no  husband,  and  has  not  been  debauched, 
for,  certainly  that  negro  is  in  love  with  her,  and  she  has 
nevertheless  repulsed  him." 

Omar  ben  Isad  took  the  word,  "This  is  true,  O  King! 
Her  husband  has  been  now  away  for  nearly  a  year,  and 
many  men  have  endeavoured  to  debauch  her,  but  she 
has  resisted. 

The  King  asked,  "Who  is  her  husband?"  And  after 
his  companions  answered,  "She  is  the  wife  of  the  son  of 
your  father's  Vizir." 

The  King  replied,  "You  speak  true;  I  have  indeed 
heard  it  said  that  the  son  of  my  father's  Vizir  had  a 
wife  without  fault,  endowed  with  beauty  and  perfection 
and  of  exquisite  shape;  not  adulterous  and  innocent  of 

"This  is  the  same  woman,"  they  said. 

The  King  said,  "No  matter  how,  but  I  must  have  her," 
and  turning  to  Omar,  he  added,  "Where,  amongst  these 
women,  is  your  mistress?"  Omar  answered,  "I  do  not 
see  her,  O  King!"  Upon  which  the  King  said,  "Have 
patience,  I  will  show  her  to  you."  Omar  was  quite  sur- 
prised to  find  that  the  King  knew  so  much.  "And  this 
then  is  the  negro  Dorerame?"  asked  the  King.  "Yes, 
and  he  is  a  slave  of  mine,"  answered  the  Vizir.  "Be 
silent,  this  is  not  the  time  to  speak,"  said  the  King. 

While  this  discourse  was  going  on,  the  negro  Dore- 
rame, still  desirous  of  obtaining  the  favours  of  that  lady, 
said  to  her,  "I  am  tired  of  your  lies,  O  Beder  el  Bedour" 
(full  moon  of  the  full  moons),  for  so  she  called  herself. 

48  The  Perfumed  Garden 

The  King  said,  "He  who  called  her  so  called  her  by 
her  true  name,  for  she  is  the  full  moon  of  the  full  moons, 
afore  God!" 

However,  the  negro  wanted  to  draw  the  woman  away 
with  him,  and  hit  her  in  the  face. 

The  King,  mad  with  jealousy,  and  with  his  heart  full 
of  ire,  said  to  the  Vi^ir,  "Look  what  your  negro  is  do' 
ing!  By  God!  he  shall  die  the  death  of  a  villain,  and  I 
shall  make  an  example  of  him,  and  a  warning  to  those 
who  would  imitate  him!" 

At  that  moment  the  King  heard  the  lady  say  to  the 
negro,  "You  are  betraying  your  master  the  Vizir  with  his 
wife,  and  now  you  betray  her,  in  spite  of  your  intimacy 
with  her  and  the  favours  she  grants  to  you.^  And  surely 
she  loves  you  passionately,  and  you  are  pursuing  another 

The  King  said  to  the  Vizir,  "Listen,  and  do  not  speak 
a  word." 

The  lady  then  rose  and  returned  to  the  place  where 
she  had  been  before,  and  began  to  recite: 

"Oh,  men!  listen  to  what  I  say  on  the  subject  of  women,^ 

For  her  thirst  for  coition  is  written  between  her  eyes. 

Do    not    put    trust    in    her    vows,    and    were    she    the    Sultan's 

Woman's  malice  is  boundless;  not  even  the  King  of  kings 
Would  suffice  to  subdue  it,  what'er  be  his  might. 
Men,  take  heed  and  shun  the  love  of  woman! 
Do  not  say,  'Such  a  one  is  my  well  beloved'; 

^  You  are  betraying  your  master,"  etc.,  etc.  By  this  phrase 
is  rendered  a  passage  in  the  text  which  runs,  "You  betray  the 
salt,  and  you  betray  the  wife  of  the  Vizir."  "To  betray  the 
salt"  is  a  figurative  phrase  in  allusion  to  the  Oriental  usage  of 
hospitality  in  offering  salt,  and  signifies  "betraying  the  host,  the 
master,  the  hand  that  nourishes." 

2  "Women's  nature  is  represented  to  us  by  the  moon." — 
(Rabelais,  book  iii.,  chap,  xxxii.) 

Concerning  Wo'^nen  ivho  deserve  to  he  Praised      49 

Do  not  say,  'She  is  my  life's  companion.' 

If  I  deceive  you,  then  say  my  words  are  untruths. 

As  long  as  she  is  with  you  in  bed,  you  have  her  love. 

But  a  woman's  love  is  not  enduring,  believe  me. 

Lying  upon  her  breast,  you  are  her  love-treasure; 

Whilst  the  coition  goes  on,  you  have  her  love,  poor  fool! 

But,  anon,  she  looks  upon  you  as  a  fiend; 

And  this  is  a  fact  undoubted  and  certain. 

The  wife  receives  the  slave  in  the  bed  of  the  master. 

And  the  serving'men  allay  upon  her  their  lust. 

Certain  it  is,  such  conduct  is  not  to  be  praised  and  honored. 

But  the  virtue  of  women  is  frail  and  changeful, 

And  the  man  thus  deceived  is  looked  upon  with  contempt. 

Therefore  a  man  with  a  heart  should  not  put  trust  in  a  woman." 

At  these  words  the  Vizir  began  to  cry,  but  the  King 
bade  him  to  be  quiet.  Then  the  negro  recited  the  fol- 
lowing verses  in  response  to  those  of  the  lady: 

"We  negroes  have  had  our  fill  of  women, 

We  fear  not  their  tricks,  however  subtle  they  be. 

Ivlen  confide  in  us  with  regard  to  what  they  cherish. ^ 

This  is  no  He  remember,  but  is  the  truth,  as  you  know. 

Oh,   you  women   all!   for  sure   you   have   no   patience  when   the 

virile  member  you  are  wanting. 
For  in  the  same  resides  your  life  and  death; 
It  is  the  end  and  all  of  your  wishes,  secret  or  open. 
If  your  choler  and  ire  are  aroused  against  your  husbands, 
They  appease  you  simply  by  introducing  their  members. 
Your  religion  resides  in  your  vulva,  and  the   manly  member  is 

your  soul. 
Such  you  will  always  find  in  the  nature  of  woman." 

1  This  verse  alludes  to  the  fact  that  negroes,  as  domestics, 
are  considered  as  an  inferior  class,  who  are  allowed  to  come 
near  women,  as  incapable  of  making  an  impression. 

50  The  Perfumed  Garden 

With  that,  the  negro  threw  himself  upon  the  woman, 
who  pushed  him  back. 

At  this  moment  the  King  felt  his  heart  oppressed;  he 
drew  his  sword,  as  did  his  companions,  and  they  entered 
the  room.  The  negroes  and  v/omen  saw  nothing  but 
brandished  swords. 

One  of  the  negroes  rose,  and  rushed  upon  the  King 
and  his  companions,  but  the  Chaouch  severed  with  one 
blow  his  head  from  his  body.  The  King  cried,  ''God's 
blessing  upon  you!  Your  arm  is  not  withered  and  your 
mother  has  not  borne  a  weakling.  You  have  struck 
down  your  enemies,  and  the  paradise  shall  be  your 
dwelling  and  place  of  rest!" 

Another  negro  got  up  and  aimed  a  blow  at  the 
Chaouch,  which  broke  the  sword  of  the  Chaouch  in 
twain.  It  had  been  a  beautiful  weapon,  and  the  Chaouch, 
on  seeing  it  ruined,  broke  out  into  the  most  violent  pas' 
sion;  he  sei2;ed  the  negro  by  the  arm,  lifted  him  up,  and 
threvN^  him  against  the  wall,  breaking  his  bones.  Then 
the  King  cried,  "God  is  great.  He  has  not  dried  up 
your  hand.  Oh,  what  a  Chaouch!  God  grant  you  his 

The  negroes,  when  they  saw  this,  were  cowed  and 
silent,  and  the  King,  master  now  of  their  lives,  said, 
"The  man  that  lifts  his  hand  only,  shall  lose  his  head!" 
And  he  commanded  that  the  remaining  five  negroes 
should  have  their  hands  tied  behind  their  backs. 

This  having  been  done,  he  turned  to  Beder  el  Bedour 
and  asked  her,  "Whose  wife  are  you,  and  who  is  this 

She  then  told  him  on  that  subject  what  he  had  heard 
already  from  Omar.    And  the  King  thanked  her  s  .ying, 

Concerning  Women  toho  deserve  to  he  Praised      51 

"May  God  give  you  his  blessing."  He  then  asked  her, 
"Ho  long  can  a  woman  patiently  do  without  coition?" 
She  seemed  ama2;ed,  but  the  King  said,  "Speak,  and  do 
not  be  abashed." 

She  then  answered,  "A  well-born  lady  of  high  origin 
can  remain  for  six  months  without;  but  a  lowly  woman 
of  no  race  nor  high  blood,  who  does  not  respect  herself 
when  she  can  lay  her  hand  upon  a  man,  will  have  him 
upon  her;  his  stomach  and  his  member  will  know  her 

Then  said  the  King,  pointing  to  one  of  the  women, 
"Who  is  this  one?"  She  answered,  "This  is  the  wife  of 
the  Kadi."  "And  this  one?"  "The  wife  of  the  second 
Vi2;ir."  "And  this?"  "The  wife  of  the  chief  of  the 
Muftis."  "And  that  one?"  "The  Treasurer's."  "And 
those  two  women  that  are  in  the  other  room?"  She 
answered,  "They  have  received  the  hospitality  of  the 
house,  and  one  of  them  was  brought  here  yesterday  by 
an  old  woman;  the  negro  has  so  far  not  got  possession 
of  her." 

Then  said  Omar.  "This  is  the  one  I  spoke  to  you 
about,  O  my  master." 

"And  the  other  woman?  To  whom  does  she  be- 
long?" said  the  King. 

"She  is  the  wife  of  the  Amine  ^  of  the  carpenters," 
answered  she. 

Then  said  the  King,  "And  these  girls,  who  are  they?" 

She  answered,  "This  one  is  the  daughter  of  the  clerk 

of  the  treasury;   this   other   one  the   daughter  of  the 

'^  The  title  Amine  corresponds  to  our  councillor;  syndic. 

52  The  Perfumed  Garden 

Mohtesib,^  the  third  is  the  daughter  of  the  Bouab;  ^  the 
next  one  the  daughter  of  the  Amine  of  the  Moueddin;  ^ 
that  one  the  daughter  of  the  colour-keeper."  *  At  the 
invitation  of  the  King,  she  passed  them  thus  all  in  re 

The  King  then  asked  for  the  reason  of  so  many 
women  being  brought  together  there. 

Beder  el  Bedour  replied,  "O  master  of  ours,  the  negro 
knows  no  other  passions  than  for  coition  and  good  wine. 
He  keeps  making  love  night  and  day,  and  his  member 
rests  only  when  he  is  asleep  himself." 

The  King  asked  further,  "What  does  he  live  upon?" 

She  said,  "Upon  yolks  of  eggs  fried  in  fat  and  swim- 
ming  in  honey,  and  upon  white  bread;  he  drinks  nothing 
but  old  muscatel  wine." 

The  King  said,  "Who  has  brought  these  women  here, 
who,  all  of  them,  belong  to  officials  of  the  State?" 

She  replied,  "O  master  of  ours,  he  has  in  his  service 
an  old  woman  who  has  had  the  run  of  the  houses  in  the 
town;  she  chooses  and  brings  to  him  any  woman  of 
superior  beauty  and  perfection;  but  she  serves  him  only 
against  good  consideration  in  silver,  dresses,  etc.,  pre- 
cious  stones,  rubies,  and  other  objects  of  value." 

1  The  Mohtesib  is  a  commissioner  of  the  police,  charged  with 
surveying  weights  and  measures. 

2  Bouab  signifies  an  usher. 

^  The  Moueddin  are  the  criers,  who  call  from  the  top  of  the 
Mosques  the  true  believers  to  prayers. 

*  The  Oriental  sovereigns  having  a  great  number  of  flags, 
standards,  etc.,  which  are  carried  before  them  on  the  occasions 
of  state  ceremonials,  and  which  they  take  with  them  to  their 
wars,  the  keeper  of  those  colours  is  a  man  of  importance. 

Concerning  Women  who  deserve  to  be  Praised      53 

"And  whence  does  the  negro  get  the  silver?"  asked 
the  King.  The  lady  remaining  silent,  he  added,  "Give 
me  some  information,  please." 

She  signified  with  a  sign  from  the  corner  of  her  eye 
that  he  had  got  it  all  from  the  wife  of  the  Grand  Vizir. 

The  King  understood  her,  and  continued,  "O  Beder  el 
Bedour!  I  have  faith  and  confidence  in  you,  and  your 
testimony  will  have  in  my  eyes  the  value  of  that  of  the 
two  Adds.*  Speak  to  me  without  reserve  as  to  what 
concerns  yourself." 

She  answered  him,  "I  have  not  been  touched,  and 
however  long  this  might  have  lasted  the  negro  would 
not  have  got  his  desire  satisfied." 

"Is  this  so?"  asked  the  King. 

She  replied,  "It  is  so!"  She  had  understood  what  the 
King  wanted  to  say,  and  the  King  has  seized  the  mean- 
ing of  her  words. 

"Has  the  negro  respected  my  honour?  Inform  me 
about  that,"  said  the  King. 

She  answered,  "He  has  respected  your  honour  as  far 
as  your  wives  are  concerned.  He  has  not  pushed  his 
criminal  deeds  that  far;  but  if  God  has  spared  his  days 
there  is  no  certainty  that  he  would  not  have  tried  to  soil 
what  he  should  have  respected." 

The  King  having  asked  her  then  who  those  negroes 
were,  she  answered,  "They  are  his  companions.  After 
he  has  quite  surfeited  himself  with  the  women  which  he 
had  got  brought  to  him,  he  handed  them  over  to  them, 
as  you  have  seen.  If  it  were  not  for  the  protection  of 
a  woman  where  would  that  man  be?" 

1  The  two  Adels  (Adeline)  are  the  two  sworn  witnesses  who 
assist  the  Cadi  when  he  sits  in  judgment. 

54  The  Perfumed  Garden 

Then  spoke  the  King,  "O  Beder  el  Bedour,  why  did 
not  your  husband  ask  my  help  against  this  oppression? 
Why  did  you  not  complain?" 

She  replied,  "O  King  of  the  time,  O  beloved  Sultan, 
O  master  of  numerous  armies  and  allies!  As  regards  my 
husband  I  was  so  far  unable  to  inform  him  of  my  lot; 
as  to  myself  I  have  nothing  to  say  but  what  you  know 
by  the  verses  I  sung  just  now.  I  have  given  advice  to 
men  about  women  from  the  first  verse  to  the  last." 

The  King  said,  "O  Beder  el  Bedour!  I  like  you,  I  have 
put  the  question  to  you  in  the  name  of  the  chosen  Pro- 
phet (the  benediction  and  mercy  of  God  be  with  him!). 
Inform  me  of  everything;  you  have  nothing  to  fear;  I 
give  you  the  aman  ^  complete.  Has  this  negro  not  en- 
joyed  you?  For  I  presume  that  none  of  you  were  out 
of  reach  of  his  attempts  and  had  your  honours  safe." 

She  replied,  "O  King  of  our  time,  in  the  name  of  your 
high  rank  and  your  power!  Look!  He,  about  whom 
you  ask  me,  I  would  not  have  accepted  him  as  a  legi' 
mate  husband;  how  could  I  have  consented  to  grant  him 
the  favour  of  an  illicit  love?" 

The  King  said,  "You  appear  to  be  sincere,  but  the 
verses  I  heard  you  sing  have  roused  doubts  in  my  soul." 

She  replied,  "I  had  three  motives  to  hold  that  Ian' 
guage.  Firstly,  I  was  at  that  moment  in  heat,  like  a 
young  mare;  secondly,  Eblis  had  excited  my  natui"al 
parts,  and  lastly,  I  wanted  to  quiet  the  negro  and  make 
him  have  patience,  so  that  he  should  grant  me  some 
delay  and  leave  me  in  peace  until  God  would  deliver 
me  of  him." 

1  The   aman,   that  is  the  pardon,   absolution,   protection;  this 
is  a  compact  or  treaty  of  indemnity. 

Concerning  Womeyi  who  deserve  to  be  Praised      55 

The  King  said,  "Do  you  speak  seriously?"  She  was 
silent.  Then  the  King  cried,  "O  Beder  el  Bedour,  you 
alone  shall  be  pardoned!"  She  understood  that  it  was 
she  only  that  the  King  would  spare  from  the  punishment 
of  death.  He  then  cautioned  her  that  she  must  keep  the 
secret,  and  said  he  wanted  to  leave  now. 

Then  all  the  women  and  virgins  approached  Beder  el 
Bedour  and  implored  her,  saying,  "Intercede  for  us,  for 
you  have  power  over  the  King";  and  they  shed  tears 
over  her  hands,  and  in  despair  threw  themselves  down. 

Beder  el  Bedour  then  called  the  King  back,  who  was 
going,  and  said  to  him,  "O  our  master!  you  have  not 
granted  me  any  favour  yet."  "How,"  said  he,  "I  have 
sent  for  a  beautiful  mule  for  you;  you  will  mount  her 
and  come  with  us.  As  for  these  women,  they  must  all 
of  them  die." 

She  then  said,  "O  our  master!  I  ask  you  and  conjure 
you  to  authorize  me  to  make  a  stipulation  which  you 
will  accept."  The  King  made  oath  that  he  would  fulfil 
it.  Then  she  said,  "I  ask  as  a  gift  the  pardon  of  all 
these  women  and  of  all  these  maidens.  Their  deaths 
would  moreover  throw  the  most  terrible  consternation 
over  the  whole  town." 

The  King  said,  "There  is  no  might  nor  power  but  in 
God,  the  merciful!"  He  then  ordered  the  negroes  to  be 
taken  out  and  beheaded.  The  only  exception  he  made 
was  with  the  negro  Dorerame,  who  was  enormously 
stout  and  had  a  neck  like  a  bull.  They  cut  off  his  ears, 
nose,  and  lips;  Hkewise  his  virile  member,  which  they 
put  into  his  mouth,  and  then  hung  him  on  a  gallows. 

Then  the  King  ordered  the  seven  doors  of  the  house 
to  be  closed,  and  returned  to  his  palace. 

56  The  Perfumed  Garden 

At  sunrise  he  sent  a  mule  to  Beder  el  Bedour,  in  order 
to  let  her  be  brought  to  him.  He  made  her  dwell  with 
him,  and  found  her  to  be  excelling  all  those  who  excel. 

Then  the  King  caused  the  wife  of  Omar  ben  Isad  to 
be  restored  to  him,  and  he  made  him  his  private  sec- 
retary. Then  he  ordered  the  Vizir  to  repudiate  his  wife. 
He  did  not  forget  the  Chaouch  and  the  commander  of 
the  guards,  to  whom  he  made  large  presents,  as  he  had 
promised,  using  for  that  purpose  the  negro's  hoards. 
He  sent  the  son  of  his  father's  Vi^ir  to  prison.  He  also 
caused  the  old  gO'between  to  be  brought  before  him, 
and  then  asked  her,  ''Give  me  all  the  particulars  about 
the  conduct  of  the  negro,  and  tell  me  whether  it  was 
well  done  to  bring  in  that  way  women  to  men."  She 
answered,  "This  is  the  trade  of  nearly  all  old  women." 
He  then  had  her  executed,  as  well  as  all  old  women  who 
followed  that  trade,  and  thus  cut  off  in  his  State  the 
tree  of  panderism  as  the  root,  and  burnt  the  trunk. 

He  besides  sent  back  to  their  families  the  women  and 
girls,  and  bade  them  repent  in  the  name  of  God. 

This  story  presents  but  a  small  part  of  the  tricks  and 
stratagems  used  by  women  against  their  husbands. 

The  moral  of  the  tale  is,  that  a  man  who  falls  in  love 
with  a  woman  imperils  himself,  and  exposes  himself  to 
the  greatest  troubles. 



Know,  O  my  brother  (to  whom  God  be  merciful),  that 
a  man  who  is  misshapen,  of  coarse  appearance,  and 
whose  member  is  short,  thin  and  flabby,  is  contemptible 
in  the  eyes  of  women. 

When  such  a  man  has  a  bout  with  a  woman,  he  does 
not  do  her  business  with  the  vigour  and  in  a  manner  to 
give  her  enjoyment.  He  lays  himself  down  upon  her 
without  previous  toying,  he  does  not  kiss  her,  nor  twine 
himself  round  her,  he  does  not  bite  her,  nor  suck  her 
lips,  nor  tickle  her. 

He  gets  upon  her  before  she  has  begun  longing  for 
pleasure,  and  then  he  introduces  with  infinite  trouble  a 
member  soft  and  nerveless.  Scarcely  has  he  commenced 
when  he  is  already  done  for;  he  makes  one  or  two  move- 
ments, and  then  sinks  upon  the  woman's  breast  to  spend 
his  sperm,  and  that  is  the  most  he  can  do.  This  done 
he  withdraws  his  affair,  and  makes  all  haste  to  get  down 
again  from  her. 

Such  a  man — as  was  said  by  a  writer — is  quick  in 
ejaculation  and  slow  as  to  erection;  after  the  trembling, 
which  follows  the  ejaculation  of  the  seed,  his  chest  is 
heavy  and  his  sides  ache. 

Qualities  like  those  arc  no  recommendations  with 
women.  Despicable  also  is  the  man  who  is  false  to  his 
words;  who  does  not  fulfil  the  promise  he  has  made;  who 

68  The  Perfumed  Garden 

never  speaks  without  telling  lies,  and  who  conceals  from 
his  wife  all  his  doings,  except  the  adulterous  exploits 
which  he  commits. 

Women  cannot  esteem  such  men,  as  they  cannot  prO' 
cure  them  any  enjoyment. 

It  is  said  that  a  man  of  the  name  of  Abbes,  whose 
member  was  extremely  small  and  slight,  had  a  very  cor' 
pulent  wife,  whom  he  could  not  contrive  to  satisfy  in 
coition,  so  that  she  soon  began  to  complain  to  her  fe- 
male friends  about  it. 

This  woman  possessed  a  considerable  fortune,  whilst 
Abbes  was  very  poor;  and  when  he  wanted  anything, 
she  was  sure  not  to  let  him  have  what  he  wanted. 

One  day  he  went  to  see  a  wise  man,  and  submitted 
his  case  to  him. 

The  sage  told  him:  "If  you  had  a  fine  member  you 
might  dispose  of  her  fortune.  Do  you  not  know  that 
women's  religion  is  in  their  vulva's?  But  I  will  prescribe 
you  a  remedy  which  will  do  away  with  your  troubles." 

Abbes  lost  no  time  to  make  up  the  remedy  according 
to  the  recipe  of  the  wise  man,  and  after  he  had  used  it 
his  member  grew  to  be  long  and  thick.  When  his  wife 
saw  it  in  that  state  she  was  surprised,  but  it  came  still 
better  when  he  made  her  feel  in  the  matter  of  enjoy 
ment  quite  another  thing  than  she  had  been  accustomed 
to  experience;  he  began  in  fact  to  work  her  with  his 
tool  in  a  quite  remarkable  manner  to  such  point  that  she 
rattled  and  sighed  and  sobbed  and  cried  out  during  the 

As  soon  as  the  wife  found  in  her  husband  such  emi' 
nently  good  qualities  she  gave  him  her  fortune,  and 
placed  her  person  and  all  she  had  at  his  disposal. 



Know,  O  Vizir  (to  whom  God  be  merciful) ,  that  women 
differ  in  their  natural  dispositions:  there  are  women  who 
are  worthy  of  all  praise;  and  there  are,  on  the  other 
hand,  women  who  only  merit  contempt. 

The  woman  who  merits  the  contempt  of  the  men  is 
ugly  and  garrulous;  her  hair  is  wooly,  her  forehead  pro- 
jecting, her  eyes  are  small  and  blear,  the  nose  is  enor- 
mous,  the  lips  lead-coloured,  the  mouth  large,  the  cheeks 
wrinkled  and  she  shows  gaps  in  her  teeth;  her  cheek- 
bones shine  purple,  and  she  sports  bristles  on  her  chin; 
her  head  sits  on  a  meagre  neck,  with  very  much  devel- 
oped tendons;  her  shoulders  are  contracted  and  her  chest 
is  narrow,  with  flabby  pendulous  breasts,  and  her  belly 
is  like  an  empty  leather-bottle,  with  the  navel  standing 
out  like  a  heap  of  stones;  her  flanks  are  shaped  like  ar- 
cades; the  bones  of  her  spinal  column  may  be  counted; 
there  is  no  flesh  upon  her  croup;  her  vulva  is  large  and 
cold,  and  exhales  an  odour  of  carrion;  it  is  hairless,  pale 
and  wet,  with  a  long  hard,  greasy  clitoris  projecting 
out  of  it. 

Finally,  such  a  woman  has  large  knees  and  feet,^  big 
hands  and  emaciated  legs. 

A  woman  with  such  blemishes  can  give  no  pleasure 
to  men  in  general,  and  least  of  all  to  him  who  is  her 
husband  or  who  enjoys  her  favours. 

1  "Feet  like  a  guitar." — (Rabelais,  book  iv.,  chap,  ixxi.) 

60  The  Perfumed  Garden 

The  man  who  approaches  a  woman  Hke  that  with  his 
member  in  erection  will  find  it  presently  soft  and  re- 
laxed,  as  though  he  was  only  close  to  a  beast  of  burden. 
May  God  keep  us  from  a  woman  of  that  description! 

Contemptible  is  likewise  the  woman  who  is  constantly 
laughing  out;  for,  as  it  was  said  by  an  author,  "If  you  see 
a  woman  who  is  always  laughing,  found  of  gaming  and 
jesting,  always  running  to  her  neighbours,  meddling  with 
matters  that  are  no  concern  of  hers,  plaguing  her  hus' 
band  with  constant  complaints,  leaguing  herself  with 
other  women  against  him,  playing  the  grand  lady,  ac 
cepting  gifts  from  everybody,  know  that  that  woman  is 
a  whore  without  shame." 

And  again  to  be  despised  is  the  woman  of  a  sombre, 
frowning  nature,  and  one  who  is  prolific  in  talk;  the 
woman  who  is  lightheaded  in  her  relations  with  men,  or 
contentious,  or  fond  of  tittle-tattle  and  unable  to  keep 
her  husband's  secrets,  or  who  is  malicious.  The  woman 
of  a  malicious  nature  talks  only  to  tell  lies;  if  she  makes 
a  promise  she  does  so  only  to  break  it,  and  if  anybody 
confides  in  her,  she  betrays  him;  she  is  debauched,  thiev- 
ish, a  scold,  coarse  and  violent;  she  cannot  give  good 
advice;  she  is  always  occupied  with  the  affairs  of  other 
people,  and  with  such  as  bring  harm,  and  is  always  on 
the  watch  for  frivolous  news;  she  is  fond  of  repose,'  but 
not  of  work;  she  uses  unbecoming  words  in  addressing  a 
Mussulman,  even  to  her  husband;  invectives  are  always 
at  her  tongue's  end;  she  exhales  a  bad  odour  which  in- 
fects you,  and  sticks  to  you  even  after  you  have  left  her. 

And  no  less  contemptible  is  she  who  talks  to  no  pur- 
pose, who  is  a  hypocrite  and  does  no  good  act;  she,  who, 
when  her  husband  asks  her  to  fulfil  the  conjugal  office, 

About   Women  ivho  are  to  be  held  in  Contempt     61 

refuses  to  listen  to  his  demand;  the  woman  who  does  not 
assist  her  husband  in  his  affairs;  and  finally,  she  who 
plagues  him  with  unceasing  complaints  and  tears. 

A  woman  of  that  sort,  seeing  her  husband  irritated  or 
in  trouble  does  not  share  his  affliction;  on  the  contrary, 
she  laughs  and  jests  all  the  more,  and  does  not  try  to 
drive  away  his  ill-humour  by  endearments.  She  is  more 
prodigal  with  her  person  to  other  men  than  to  her  hus- 
band; it  is  not  for  his  sake  that  she  adorns  herself,  and 
it  is  not  to  please  him  that  she  tries  to  look  well.  Far 
from  that;  with  him  she  is  very  untid}',  and  does  not 
care  to  let  him  see  things  and  habits  about  her  person 
which  must  be  repugnant  to  him.  Lastly,  she  never 
uses  either  Atsmed  nor  Souak.^ 

No  happiness  can  be  hoped  for  a  man  with  such  a 
wife.     God  keep  us  from  such  a  one! 

^  Atsmed  is  antimony,  of  which  an  eye-salve  is  made.  The 
women  blacken  the  inside  of  the  eyelids  with  it,  to  make  the 
eyes  appear  to  look  larger  and  more  briUiant. 


Know,  O  Vizir  (and  God  protect  you!),  that  if  you  wish 
for  coition,  that  in  joining  the  woman  you  should  have 
your  stomach  not  loaded  with  food  and  drink,  only  in 
that  condition  will  your  cohabitation  be  wholesome  and 
good.  If  your  stomach  is  full,  only  harm  can  come  of  it 
to  both  of  you;  you  will  have  symptoms  of  apoplexy  and 
gout,  and  the  least  evil  that  will  be  the  consequence  of 
it  will  be  the  inability  of  passing  your  urine  or  weak' 
ness  of  sight. 

Let  your  stomach  then  be  free  from  excessive  food 
and  drink,  and  you  need  not  apprehend  any  illness. 

Before  setting  to  work  with  your  wife  excite  her  with 
toying,  so  that  the  copulation  will  finish  to  your  mutual 

Thus  it  will  be  well  to  play  with  her  before  you  intro- 
duce your  verge  and  accomplish  the  cohabitation.  You 
will  excite  her  by  kissing  her  cheeks,  sucking  her  lips  and 
nibbling  at  her  breasts.  Lavish  kisses  on  her  navel  and 
thighs,  and  titillate  the  lower  parts.  Bite  her  arms,  and 
neglect  no  part  of  her  body;  cling  close  to  her  chest,  a'nd 
show  your  love  and  submission.  Interlace  your  legs  with 
hers,  and  press  her  in  your  arms,  for,  as  the  poet  has  said: 

"Under  her  neck  my  right  hand  has  served  her  for  a  cushion, 

And  to  draw  her  to  me 

I  have  sent  out  my  left  hand, 

Which  bore  her  up  as  a  bed." 

When  you  are  close  to  a  woman,  and  you  see  her  eyes 
getting  dim,  and  hear  her,  yearning  for  coition,  heave 
deep  sighs,  then  let  your  and  her  yearning  be  joined  into 
one,  and  let  your  lubricity  rise  to  the  highest  point;  for 

Relating  to  the  Act  of  Generation  63 

this  will  be  the  moment  most  favourable  to  the  game  of 
love.  The  pleasure  which  the  woman  then  feels  will  be 
extreme;  as  for  yourself,  you  will  cherish  her  all  the 
more,  and  she  will  continue  her  affection  for  you,  for  it 
has  been  said: 

"If  you  see  a  woman  heaving  deep  sighs,  with  her  lips 
getting  red  and  her  eyes  languishing,  when  her  mouth 
half  opens  and  her  movements  get  heedless;  when  she 
appears  to  be  disposed  to  go  to  sleep,  vascillating  in  her 
steps  and  prone  to  yawn,  know  that  this  is  the  moment 
for  coition,  and  if  you  there  and  then  make  your  way 
into  her  you  will  procure  for  her  an  unquestionable 
treat.  You  yourself  will  find  the  mouth  of  her  womb 
clasping  your  article,  which  is  undoubtedly  the  crown' 
ing  pleasure  for  both,  for  this  before  everything  begets 
affection  and  love." 

Thé  following  precepts,  coming  from  a  profound  con- 
noisseur in  love  affairs,  are  well  known: 

"Woman  is  like  a  fruit,  which  will  not  yield  its  sweet' 
ness  until  you  rub  it  between  your  hands.  Look  at  the 
basil  plant;  if  you  do  not  rub  it  warm  with  your  fingers 
it  will  not  emit  any  scent.  Do  you  not  know  that  the 
amber,  unless  it  be  handled  and  warmed,  keeps  hidden 
within  its  pores  the  aroma  contained  in  it?  It  is  the 
same  with  woman.  If  you  do  not  animate  her  with  your 
toying,  intermixed  with  kissing,  nibbling  and  touching, 
you  will  not  obtain  from  her  what  you  are  wishing;  you 
wûl  feel  no  enjoyment  when  you  share  her  couch,  and 
you  will  waken  in  her  heart  neither  inclination  nor  affec 
tion,  nor  love  for  you;  all  her  qualities  will  remain  hid' 

It  is  reported  that  a  man,  having  asked  a  woman  what 
means  were  the  most  likely  to  create  affection  in  the 
female  heart,  with  respect  to  the  pleasures  of  coition, 

64  The  Perfumed  Garden 

received  confidentially  the  following  answer: — 

"'O  you  who  question  me,  what  develops  the  taste  for 
coition  are  the  toyings  and  touches  which  precede  it,  and 
then  the  close  embrace  at  the  moment  of  the  ejaculation! 

"Believe  me,  the  kisses,  nibblings,  suction  of  the  lips, 
the  close  embrace,  the  visits  of  the  mouth  to  the  nipples 
of  the  bosom,  and  the  sipping  of  the  fresh  saliva,  these 
are  the  things  to  render  affection  lasting. 

"In  acting  thus,  the  two  ejaculations  take  place  simul- 
taneously, and  the  enjoyment  comes  to  the  man  and 
woman  at  the  same  moment.  Then  the  man  feels  the 
womb  grasping  his  member,  which  gives  to  each  of  them 
the  most  exquisite  pleasure. 

"This  it  is  which  gives  birth  to  love,  and  if  matters 
have  not  been  managed  this  way  the  woman  has  not  had 
her  full  share  of  pleasure,  and  the  delights  of  the  womb 
are  wanting.  Know  that  the  woman  will  not  feel  her 
desires  satisfied,  and  will  not  love  her  rider  unless  he  is 
able  to  act  up  to  her  womb;  but  when  the  womb  is  made 
to  enter  into  action  she  will  feel  the  most  violent  love 
for  her  cavalier,  even  if  he  be  unsightly  in  appearance. 

"Then  do  all  you  can  to  cause  a  simultaneous  dis' 
charge  of  the  two  spermal  fluids;  herein  lies  the  secret 
of  love." 

One  of  the  savants  who  has  occupied  himself  with 
this  subject  thus  relates  the  confidences  a  woman  made 
to  him: 

"O  you  men,  one  and  all,  who  are  soliciting  the  love 
of  woman  and  her  affection,  and  who  wish  that  senti' 
ment  in  her  heart  to  be  of  an  enduring  nature,  toy  Vv'ith 
her  previous  to  coition;  prepare  her  for  the  enjoyment, 
and  neglect  nothing  to  attain  that  end.  Explore  her 
with  the  greater  assiduity,  and,  entirely  occupied  with 

Relating  to  the  Act  of  Generation  65 

her,  let  nothing  else  engage  your  thoughts.  Do  not  let 
the  propitious  moment  for  enjoyment  pass  away;  that 
moment  will  be  when  you  see  her  eyes  humid,  half 
open.  Then  go  to  work,  but,  remember,  not  till  your 
kisses  and  toyings  have  taken  effect. 

''After  you  have  got  the  woman  into  a  proper  state  of 
excitement,  O  men!  put  your  member  into  her,  and,  if 
you  then  observe  the  proper  movements,  she  will  expe- 
rience  a  pleasure  which  will  satisfy  all  her  desires. 

"Lie  on  her  breast,  rain  kisses  on  her  cheeks,  and  let 
not  your  member  quit  her  vagina.  Push  for  the  mouth 
of  her  womb.    This  will  crown  your  labour. 

"If,  by  God's  favour,  you  have  found  it,  take  good 
care  not  to  withdraw  your  member,  but  let  it  remain 
there,  and  imbibe  an  endless  pleasure!  Listen  to  the 
sighs  and  heavy  breathing  of  the  woman.  They  witness 
the  violence  of  the  bliss  you  have  given  her. 

"And  after  the  enjoyment  is  over,  and  your  amorous 
struggle  has  come  to  an  end,  be  careful  not  to  get  up  at 
once,  but  withdraw  your  member  cautiously.  Remain 
close  to  the  woman,  and  lie  down  on  the  right  side  of  the 
bed  that  witnessed  your  enjoyment.  You  will  find  this 
pleasant,  and  you  will  not  be  like  a  fellow  who  mounts 
the  woman  after  the  fashion  of  a  mule,  without  any  re 
gard  to  refinement,  and  who,  after  the  emission,  hastens 
to  get  his  member  out,  and  to  rise.  Avoid  such  man- 
ners, for  they  rob  the  woman  of  all  her  pleasure." 

In  short,  the  true  lover  of  coition  will  not  fail  to 
observe  all  what  I  have  recommended;  for,  from  the 
observance  of  my  recommendations  will  result  the  pleas' 
ure  of  the  woman,  and  these  rules  comprise  everything 
essentàl  m  that  respect. 

God  has  made  everything  for  the  best! 



Know,  O  Vizir  (God  be  good  to  you!),  if  you  would 
have  a  pleasant  coition,  which  ought  to  give  an  equal 
share  of  happiness  to  the  two  combatants  and  be  satis' 
factory  to  both,  you  must  first  of  all  toy  with  the  wo' 
man,  excite  her  with  kisses,  by  nibbling  and  sucking  her 
lips,  by  caressing  her  neck  and  cheeks.  Turn  her  over 
in  bed,  now  on  her  back,  now  on  her  stomach,  till  you 
see  by  her  eyes  that  the  time  for  pleasure  is  near,  as  I 
have  mentioned  in  the  preceding  chapter,  and  certainly 
I  have  not  been  sparing  with  my  observations  thereupon. 

Then  when  you  observe  the  lips  of  a  woman  to  trem^ 
ble  and  get  red,  and  her  eyes  to  become  languishing,  and 
her  sighs  to  become  quicker,  know  that  she  is  hot  for 
coition,  then  get  between  her  thighs,  so  that  your  mem' 
ber  can  enter  into  her  vagina.  If  you  have  followed  my 
advice,  you  will  have  both  a  pleasant  coition,  which  will 
give  you  the  greatest  satisfaction,  and  leave  to  you  a 
delicious  remembrance. 

Someone  has  said: 

"If  you  desire  the  coition,  place  the  woman  on  the 
ground,  cling  closely  to  her  bosom,  with  her  lips  close 
to  yours;  then  clasp  her  to  you,  such  her  breath,  bite 
her;  kiss  her  breasts,  her  stomach,  her  flanks,  press  her 
close  in  your  arms,  so  as  to  make  her  faint  with  pleasure; 
iwhen  you  sec  her  so  far  gone,  then  push  your  member 
into  her.    If  you  have  done  as  I  said,  the  enjoyment  will 

Concerning  everything  favourable  to  Coition         67 

come  to  both  of  you  simultaneously.  This  it  is  which 
makes  the  pleasure  of  the  woman  so  sweet.  But  if  you 
neglect  my  advice  the  woman  will  not  be  satisfied  and 
you  will  not  have  procured  her  any  pleasure." 

The  coition  being  finished,  do  not  get  up  at  once,  but 
come  down  softly  on  her  right  side,  and  if  she  has  con- 
ceived,  she  will  bear  a  male  child,  if  it  please  God  on 

Sages  and  Savants  (may  God  grant  to  all  his  forgive- 
ness!) have  said: 

"If  anyone  placing  his  hand  upon  the  vulva  of  a  wo- 
mon  that  is  with  child  pronounces  the  following  words. 
'In  the  name  of  God!  may  he  grant  salutation  and  mercy 
to  his  Prophet  (salutation  and  mercy  be  with  him).  Oh! 
my  God!  I  pray  thee  in  the  name  of  the  Prophet  to  let 
a  boy  issue  from  this  conception,'  it  will  come  to  pass  by 
the  will  of  God,  and  in  consideration  for  our  lord  Mo' 
hammed  (the  salutation  and  grace  of  God  be  with  him) , 
the  woman  will  be  delivered  of  a  boy." 

Do  not  drink  rain-water  directly  after  copulation,  be- 
cause this  beverage  weakens  the  kidneys. 

If  you  want  to  repeat  the  coition,  perfume  yourself 
with  sweet  scents,  then  close  with  the  woman,  and  you 
will  arrive  at  a  happy  result. 

Do  not  let  the  woman  perform  the  act  of  coition 
mounted  upon  you,  for  fear  that  in  that  position  some 
drops  of  her  seminal  fluid  might  enter  the  canal  of  your 
verge  and  cause  a  sharp  uretritis.^ 

Do  not  work  hard  directly  after  coition;  this  might 
affect  your  health  badly,  but  go  to  rest  for  some  time. 

^  Although  the  dictionary  gives  no  clue  with  respect  to  this 
illness,  I  thought  it  well,  in  conformity  with  the  information  I 
took,  to  call  it  sharp  urctritis,  a  disease  which  is  vulgarly  called 
gonorrhoea  with  stricture. 

68  The  Perfumed  Garden 

Do  not  wash  your  verge  directly  after  having  with- 
drawn it  from  the  vagina  of  the  woman;  until  the  irritât- 
tion  has  gone  down  somewhat;  then  wash  it  and  its 
opening  carefully.  Otherwise,  do  not  wash  your  mem- 
ber frequently.  Do  not  leave  the  vulva  directly  after 
the  emission,  as  this  may  cause  canker.^ 


The  ways  of  doing  it  to  women  are  numerous  and 
variable.  And  now  is  the  time  to  make  known  to  you 
the  different  positions  which  are  usual. 

God,  the  magnificent,  has  said: 

"The  women  are  your  field.  Go  upon  your  field  as 
you  like."  ^  According  to  your  wish  you  can  choose  the 
position  you  like  best,  of  course  provided  that  the  coition 
takes  place  in  the  spot  destined  for  it,  that  is,  in  the 

Manner  the  first. — Make  the  woman  lie  upon  her 
back,  with  her  thighs  raised,  then  getting  between  her 
legs,  introduce  your  member  into  her.  Then  pressing 
your  toes  to  the  ground,  you  can  rummage  her  in  a  con- 
venient, measured  way.^  This  is  a  good  position  for  a 
man  with  a  long  verge. 

1  Although  I  have  translated  the  word  with  canker  it  may, 
according  to  the  dictum  of  some  practitioners,  signify  also  an 
affection    that   is    known    under   the    names   of   scSa,   otherwise 

putrefaction,  which  is  simply  gonorrhea. 

2  This  passage  is  an  extract  from  the  223rd  verse,  chap.  ii. 
of  the  Koran.  The  same  runs:  "The  women  arc  your  field. 
Go  out  upon  your  field  as  you  list,  but  do  previously  some  deed 
for  your  soul's  sake.  Fear  God  and  be  mindful  of  the  day 
when  you  shall  be  in  his  presence." 

3  This  position  for  the  coition,  which  may  be  called  the  nat- 
ural one,  is  called  by  the  Arabs  hannechi,  which  means  "the 
manner  of  serpents." 

Concerning  everything  favourable  to  Coition         69 

Manner  the  second. — If  your  member  is  a  short  one, 
let  the  woman  He  on  her  back,  Hft  her  legs  into  the  air, 
so  that  her  right  leg  be  near  her  right  ear,  and  the  left 
one  near  her  left  ear,  and  in  this  posture,  with  her  but- 
tock lifted  up,  her  vulva  will  project  forward.  Then 
put  in  your  member. 

Manner  the  third. — Let  the  woman  stretch  herself 
upon  the  ground,  and  place  yourself  between  her  thighs; 
then  putting  one  of  her  legs  upon  your  shoulder,  and  the 
other  under  your  arm,  near  the  armpit,  get  into  her. 

Manner  the  fourth. — Let  her  lie  down,  and  put  her 
legs  on  your  shoulders;  in  this  position  your  member 
will  just  face  her  vulva,  which  must  not  touch  the 
ground.     And  then  introduce  your  member. 

Manner  the  fifth. — Let  her  lie  dov/n  on  her  side,  then 
lie  yourself  down  by  her  on  the  side,  and  getting  be- 
tween her  thighs,  put  your  member  into  her  vagina. 
But  the  sidelong  coition  predisposes  for  rheumatic  pains 
and  sciatica.^ 

Manner  the  sixth. — ^Make  her  get  down  on  her  knees 
and  elbows,  as  if  kneeling  in  prayer.  In  this  position 
the  vulva  is  projected  backwards;  you  then  attack  her 
from  that  side,  and  put  your  member  into  her.- 

Manner  the  seventh. — Place  the  woman  on  her  side, 
and  squat  between  her  thighs,  with  one  of  her  legs  on 
your  shoulder  and  the  other  between  your  thighs,  while 
she  remains  lying  on  her  side.  Then  you  enter  her  va- 
gina, and  make  her  move  by  drawing  her  towards  your 
chest  by  means  of  your  hands,  with  which  you  hold  her 

^  The  name  of  the  side-coition  is  in  Arabic  djenabi,  from 
djencb,  which  means  "side,  sidewards." 

•  In  vulgar  Arabic,  this  manner  of  enjoying  woman  is  called 
begouri,  that  is  to  say,  after  the  fashion  of  a  bull. 

70  The  Perfumed  Garden 

Manner  the  eighth. — Let  her  stretch  herself  upon  the 
ground,  on  her  back,  with  her  legs  crossed;  then  mount 
her  hke  a  cavaHer  on  horseback,  being  on  your  knees, 
while  her  legs  are  placed  under  her  thighs,  and  put  your 
member  into  her  vagina. 

Manner  the  ninth. — Place  the  woman  so  that  she  leans 
with  her  front,  or,  if  you  prefer  it,  her  back  upon  a  mod- 
erate elevation,  with  her  feet  set  upon  the  ground.  She 
thus  offers  her  vulva  to  the  introduction  of  your  mem- 

Manner  the  tenth. — Place  the  woman  near  to  a  low 
divan,  the  back  of  which  she  can  take  hold  of  with  her 
hands;  then,  getting  under  her,  lift  her  legs  to  the  height 
of  your  navel,  and  let  her  clasp  you  with  her  legs  on 
each  side  of  your  body;  in  this  position  plant  your  verge 
into  her,  sei2;ing  with  your  hands  the  back  of  the  divan. 
When  you  begin  the  action  your  movements  must  re- 
spond  to  those  of  the  woman. 

Manner  the  eleventh. — Let  her  lie  upon  her  back  on 
the  ground  with  a  cushion  under  her  posterior;  then  get- 
ting between  her  legs,  and  letting  her  place  the  sole  of 
her  right  foot  against  the  sole  of  her  left,  introduce  your 

There  are  other  positions  besides  the  above  named  in 
use  among  the  peoples  of  India.  It  is  well  for  you  to 
know  that  the  inhabitants  of  those  parts  have  multiplied 
the  different  ways  to  enjoy  women,  and  they  have  ad- 
vanced further  than  we  in  knowledge  and  investigation 
of  the  coitus. 

^  Note  in  the  autographic  edition:  It  is  necessary  to  observe 
that  in  all  these  descriptions  the  couch  where  the  encounter 
takes  place  is  only  an  Arabian  bed,  generally  formed  by  sev- 
eral carpets  laid  one  over  the  other,  or  covering  a  mattress, 
which  lies  upon  the  ground.  Such  a  bed  is  very  low,  for  which 
reason  the  author  suggests  an  elevation  (platform),  when  the 
tryste  requires  a  support  of  the  height  of  our  beds. 

Concerning  everything  favourable  to  Coition         71 

Amongst  those  manners  are  the  following,  called: 

1.  El  asemeud,  the  stopperage. 

2.  El  modefeda,  frog-fashion. 

3.  El  mokefa,  with  the  toes  cramped. 

4.  El  mokeurmeutt,  with  the  legs  in  the  air. 

5.  Es  setouri,  he-goat'fashion. 

6.  El  loulabi,  the  screw  of  Archimedes. 

7.  E2;  zedjadja,  piercing  with  the  lance. 

8.  El  hedouh,  hanging. 

9.  El  kelouci,  the  somerset. 

10.  Hachou  en  nekanok,  the  tail  of  the  ostrich. 

11.  Lebeuss  el  djoureb,  in  head  over  heel. 

12.  Kechef  el  astine,  reciprocal  sight  of  the  posteriors. 

13.  Neza  el  kouss,  the  bent  of  the  rainbow. 

14.  Nesedj  el  kheu^z;,  alternative  boring. 

15.  Dok  el  arz,  pounding  on  the  spot. 

16.  Nik  el  kohoul,  the  coition  at  the  back. 

17.  El  keurchi,  belly  to  belly. 

18.  El  kepachi,  ram -fashion. 

19.  El  kouri,  the  camePs  hump. 

20.  Dok  el  outed,  driving  the  peg  home. 

21.  Sebek  el  heub,  love's  fusion. 

22.  El  morteseb,  rape. 

23.  Tred  ech  chate,  sheep-fashion. 

24.  Kaleb  el  miche,  interchange  in  coition. 

25.  Rekeud  el  air,  the  tilting  of  the  member. 

26.  El  modakheli,  the  fitter  in. 

27.  El  khouariki,  the  one  who  stops  in  the  house. 

28.  Nik  el  haddadi,  the  smith's  coition. 

29.  El  moheundi,  the  seducer. 

72  The  Perfumed  Garden 

The  first  manner. — ^^El  asemeud  (the  stopperage). 
Place  the  woman  on  her  back  with  a  cushion  under  her 
buttocks,  then  get  between  her  legs,  resting  the  points 
of  your  feet  against  the  ground;  bend  her  thighs  against 
her  chest  as  far  as  you  can;  place  your  hands  under  her 
arms  so  as  to  enfold  her  or  cramp  her  shoulders.  Then 
introduce  your  member,  and  at  the  moment  of  ejacula' 
tion  draw  her  towards  you.  This  position  is  painful  for 
woman,  for  her  thighs  being  bent  upwards  and  her  but' 
tocks  raised  by  the  cushion,  the  walls  of  her  vagina 
tighten,  and  the  uterus  tending  forward  there  is  no  much 
room  for  movement,  and  scarcely  space  enough  for  the 
intruder;  consequently  the  latter  enters  with  difficulty 
and  strikes  against  the  uterus.  This  position  should 
therefore  not  be  adopted,  unless  the  man's  member  is 
sliort  or  soft. 

Second  manner. — El  modefeda  (frog  fashion).  Place 
the  woman  on  her  back,  and  arrange  her  thighs  so  that 
they  touch  the  heels,  which  latter  are  thus  coming  close 
to  the  buttocks;  then  you  sit  dov/n  in  this  kind  of  merry 
thought,^  facing  the  vulva,  in  which  you  insert  your 
member;  you  then  place  her  knees  under  your  arm-pits; 
and  taking  firm  hold  of  the  upper  part  of  her  arms,  you 
draw  her  towards  you  at  the  crisis. 

Third  manner. — El  mokefa  (with  the  toes  cramped). 
Place  the  woman  on  her  back,  and  squat  on  your  knees, 
between  her  thighs,  gripping  the  ground  with  the  toes; 
raise  her  knees  as  high  as  your  sides,  in  order  that  she 
may  cross  her  legs  over  your  back,  and  then  pass  her 
arms  round  your  neck. 

1  The  Arab  text  says  mokorfeuss,  which  signifies  the  manner 
to  squat  on  the  ground  with  the  arms  slung  round  the  legs. 
The  root  is  a  word  of  four  letters,  signifying:  to  tie  somebody 
up  by  fastening  his  hands  under  his  feet. 

Conce}"ning  everything  favourable  to  Coition         73 

Fourth  manner. — El  mokeurmeutt  (the  legs  in  the 
air).  The  woman  lying  on  her  back,  you  put  her  thighs 
together  and  raise  her  legs  up  until  the  soles  of  her  feet 
look  at  the  ceiling;  then  enfolding  her  within  your  thighs 
you  insert  your  member,  holding  her  legs  up  with  your 

Fifth  manner. — Es  setouri  (he-goat  fashion^).  The 
woman  being  crouched  on  her  side,  you  let  her  stretch 
out  the  leg  on  which  she  is  resting,  and  squat  down  be- 
tween  her  thighs  with  your  calves  bent  under  you;  '^ 
then  you  lift  her  uppermost  leg  so  that  it  rests  on  your 
back,  and  introduce  your  member.  During  the  action 
you  take  hold  of  her  shoulders,  or,  if  you  prefer  it,  by 
the  arms. 

Sixth  manner. — El  loulabi  (the  screw  of  Archimedes"). 
The  man  being  stretched  on  his  back  the  woman  sits  on 
his  member,  facing  him;  she  then  places  her  hands  upon 
the  bed  so  that  she  can  keep  her  stomach  from  touching 
the  man's,  she  then  moves  up  and  downwards,  and  if 
the  man  is  supple  he  assists  her  from  below.  If  in  this 
position  she  wants  to  kiss  him,  she  need  only  stretch  her 
arms  along  the  bed. 

Seventh  manner. — Er  ^edjadja  (piercing  with  the 
lance).'*     You  suspend  the  woman  from  the  ceiling  by 

^  The  root  of  the  word  setouri  is  seteur,  v;hich  means  a 

2  Note  of  the  autograph  edition.  Here  occurs  the  word 
mokorfeuss,  mentioned  in  note  1,  p.  72,  and  which  has  been 
translated  with  "bending  the  calves."  This  expression  recurs 
frequently,  preceded  generally  by  the  word  djeleuss,  "to  sit 

3  The  root  of  el  loulabi  is  louleb,  which  means  the  pipe  of  a 
fountain,  through  which  the  water  is  forced,  issuing  out  of  a 
narrow  opening,  after  a  system  which,  like  the  screw  of  Archi' 
medes,  serves  to  raise  water. 

*  The  word  ezzedjadja  is  derived  from  zedj,  to  beat,  pierce 
with  the  zoudj,  that  is,  with  the  point  of  the  lance. 

74  The  Perfumed  Garden 

means  of  four  cords  attached  to  her  hands  and  feet;  the 
middle  of  her  body  is  supported  by  a  fifth  cord,  arranged 
so  as  not  to  hurt  her  back.  Her  position  should  be  so 
that  if  you  stand  upright  before  her,  her  vagina  should 
just  face  your  member,  which  you  introduce  into  her. 
You  then  communicate  to  the  apparatus  a  swinging  mo' 
tion,  first  pushing  it  slightly  from  you  and  then  drawing 
it  towards  you  again;  in  this  way  your  weapon  will  alter- 
nately enter  and  retire  from  its  sheath,  you  taking  care 
to  hit  the  entrance  on  her  approach.  This  action  you 
continue  till  the  ejaculation  arrives. 

Eighth  manner. — El  hedouli  (suspension).  The  man 
brings  the  woman's  hands  and  feet  together  in  the  direc- 
tion of  her  neck,  so  that  her  vulva  is  standing  out  like  a 
dome,  and  then  raises  her  up  by  means  of  a  pulley  which 
is  fixed  in  the  ceiling.  Then  he  stretches  himself  out 
below  her,  holding  in  his  hand  the  other  end  of  the 
cord,  by  means  of  which  he  can  lower  her  down  upon 
himself,  and  so  is  able  to  penetrate  into  her.  He  thus 
causes  her  alternately  to  rise  and  descend  upon  his  tool 
until  the  ejaculation  takes  place. 

Ninth  Manner.— El  kelouci  (the  summerset).  The 
woman  must  have  a  pair  of  pantaloons  on,  which  she 
lets  drop  down  upon  her  heels;  she  then  stoops  down, 
placing  her  head  between  her  feet,  so  that  her  neck  is  in 
the  pantaloons.  At  that  moment  the  man,  seizing  her 
legs,  turns  her  upon  her  back,  making  her  perform  a 
summerset;  then  he  brings  his  member  right  against  her 
vulva,  and,  slipping  it  between  her  legs,  inserts  it. 

It  is  alleged  that  there  are  women  who,  lying  on  their 
back,  can  place  their  feet  under  the  head  without  the 
help  of  pantaloons  or  of  their  hands. 

Concerning  everything  favourable  to  Coition         75 

Tenth  manner. — Hacou  en  nekanok  (the  tail  of  the 
ostrich).  The  woman  lying  on  her  back  along  the  bed, 
the  man  kneels  in  front  of  her,  and  lifts  up  her  legs  until 
her  head  and  shoulders  only  are  resting  on  the  bed;  his 
member  sets  into  motion  the  buttocks  of  the  woman 
who,  on  her  part,  twines  her  legs  round  his  neck.'^ 

Eleventh  manner. — Lebeuss  el  djoureb  (fitting  on  of 
the  sock)  .^  The  woman  lies  on  her  back,  you  sit  down 
between  her  legs  and  place  your  member  between  the 
lips  of  her  vulva,  which  you  fit  over  it  with  your  thumb 
and  first  finger;  then  you  move  so  as  to  procure  for  your 
member  as  far  as  it  is  in  contact  with  the  woman  a  lively 
rubbing,  which  action  you  continue  until  her  vulva  gets 
moistened  with  the  liquid  emitted  from  your  verge. 
When  she  is  thus  amply  prepared  for  the  enjoyment  by 
the  alternate  coming  and  going  of  your  weapon  in  her 
scabbard,  put  it  into  her  full  length. 

Twelfth  manner. — Kechef  el  astine  (reciprocal  sight 
of  the  posteriors)  .^  The  man  lying  stretched  out  on  his 
back,  the  woman  sits  down  upon  his  member  with  her 
back  to  the  man's  face,  who  presses  her  sides  between  his 

1  In  taking  notice  of  the  position,  it  is  easy  to  understand 
that  the  two  legs  of  the  woman  raised  up  with  the  man's  head 
between  them  may,  to  a  certain  extent,  appear  somewhat  Hke 
an  Ostrich's  tail. 

-  The  author  compares  the  virile  member,  which  the  man 
with  the  help  of  his  hand  envelopes,  so  to  say,  with  the  lips 
of  the  vulva  before  pushing  in,  to  the  foot  round  which  the 
Arab  winds  a  piece  of  linen,  called  djoureb,  previous  to  putting 
on  his  shoe. 

3  This  posture  has  received  the  above  name,  because  during 
the  action  each  party  can  see  the  other's  posterior.  The  name 
usually  employed,  has  ou  kaa,  literally  signifying  head  and  bot- 
tom, can  be  rendered  in  French  "tete-beche," 

76  The  Perfumed  Garden 

thighs  and  legs,  whilst  she  places  her  hands  upon  the  bed 
as  a  support  for  her  movements,  and  stooping  her  head, 
her  eyes  are  turned  towards  the  buttocks  of  the  man.^ 

Thirteenth  manner. — Neza  el  kouss  (the  bend  of  the 
arch).  The  woman  is  lying  on  her  side;  the  man  also  on 
his  side,  with  his  face  towards  her  back,  pushes  in  be- 
tween her  legs  and  introduces  his  member,  with  his 
hands  lying  on  the  upper  part  of  her  back.  As  to  the 
woman,  she  then  gets  hold  of  the  man's  feet,  which  she 
lifts  up  as  far  as  she  can,  drawing  him  close  to  her;  thus 
she  forms  with  the  body  of  the  man  an  arch,  of  which 
she  is  the  rise. 

Fourteenth  manner. — Nesedj  el  kheuzz  (the  alternate 
movement  of  piercing).^  The  man  in  sitting  attitude 
places  the  soles  of  his  feet  together,  and  lowering  his 
thighs,  draws  his  feet  nearer  to  his  member;  the  woman 
sits  down  upon  his  feet,  which  he  takes  care  to  keep 
firm  together.  In  this  position  the  two  thighs  of  the 
woman  are  pressed  against  the  man's  flanks,  and  she  puts 
her  arms  round  his  neck.  Then  the  man  clasps  the 
woman's  ankles,  and  drawing  his  feet  nearer  to  his  body, 
brings  also  the  woman  sitting  on  them,  within  range  of 
his  member,  which  then  enters  her  vagina.  By  moving 
his  feet  he  sends  her  back  and  brings  her  forward  again, 
without  ever  withdrawing  his  member  entirely. 

The  woman  makes  herself  as  light  as  possible,  and  as- 
sists  as  well  as  she  can  in  this  come-and'go  exercise;  her 

1  Ast,  translated  with  foundation,  means  the  posterior;  hence 
the  word  setani,  meaning  paederast. 

2  The  word  nesedj  expresses  the  coming  and  going  movement 
of  the  shuttle  in  weaving,  the  same  being  sent  to  and  fro  from 
one  side  to  the  other.  The  word  Khcuzz  means  to  perforate,  to 
pierce  through  and  through. 

Concerning  everything  favourable  to  Coition         77 

cooperation  is  indispensable  for  it.  If  the  man  apprc 
hends  that  his  member  may  come  out  entirely,  he  takes 
her  round  the  waist,  and  she  receives  otherwise  no  other 
impulse  than  that  which  is  imparted  to  her  by  the  feet 
of  the  man  upon  which  she  is  sitting. 

Fifteenth  manner. — Dok  el  arz;  (the  pounding  on  the 
spot).^  The  man  sits  down  with  his  legs  stretched  out; 
the  woman  then  places  herself  astride  on  his  thighs, 
crossing  her  legs  behind  the  back  of  the  man,  and  places 
her  vulva  opposite  his  member,  which  latter  she  guides 
into  her  vagina;  she  then  places  her  arms  round  his  neck, 
and  he  embraces  her  sides  and  waist,  and  helps  her  to 
rise  and  descend  upon  his  verge.  She  must  assist  in  his 

Sixteenth  manner. — Nik  el  kohoul  (coitus  from  the 
back) .  The  woman  lies  down  on  her  stomach  and  raises 
her  buttocks  by  help  of  a  cushion;  the  man  approaches 
from  behind,  stretches  himself  on  her  back  and  inserts 
his  tool,  while  the  woman  twines  her  arms  round  the 
man's  elbows.    This  is  the  easiest  of  all  methods. 

Seventeenth  manner. — El  keurchi  (belly  to  belly) . 
The  man  and  the  woman  are  standing  upright,  face  to 
face;  she  opens  her  thighs;  the  man  then  brings  his  feet 
forward  between  those  of  the  woman,  Vv^ho  also  advances 
hers  a  little.  In  this  position  the  man  must  have  one  of 
his  feet  somewhat  in  advance  of  the  other.  Each  of  the 
two  has  the  arms  round  the  other's  hips,  the  man  intro- 
duces his  verge,  and  the  two  move  thus  intertwined 
after  a  manner  called  neza'  el  delà,  which  I  shall  explain 
later  on,  please  God  the  Almighty.    (See  first  manner.) 

1  The  vulgar  expression  of  this  position  is  nekahet  el  gàda, 
signifying  the  coitus  whilst  sitting. 

78  The  Perfumed  Garden 

Eighteenth  manner. — El  kebachi  (after  the  fashion  of 
the  ram).  The  woman  is  on  her  knees,  with  her  fore- 
arms on  the  ground;  the  man  approaches  from  behind, 
kneels  down,  and  lets  his  member  penetrate  into  her 
vagina,  which  she  presses  out  as  much  as  possible;  he 
will  do  well  in  placing  his  hands  on  the  woman's  shoul' 

Nineteenth  manner. — El  houri  (the  hump  of  the 
camel).  The  woman,  standing  on  her  feet,  places  her 
hands  on  the  ground,  and  elevates  her  hinder  parts;  the 
man,  standing  behind  her,  explores  her,  taking  hold  of 
her  thighs  in  front  of  her  buttocks. 

If  in  this  position  the  man,  after  having  introduced 
his  member,  withdraws  it,  and  the  woman  remains  steady 
in  her  attitude,  there  will  escape  from  her  vagina  a  sound 
resembling  the  lowing  of  a  calf.  But  this  kind  of  coitus 
is  not  easy  to  obtain,  as  women  who  know  that  circum- 
stance refuse  to  lend  themselves  for  it. 

Twentieth  manner. — Dok  el  (driving  the  pin  in) .  The 
woman  enlaces  with  her  legs  the  waist  of  the  man,  stead- 
ying herself  by  leaning  against  the  wall.  Whilst  she  who 
is  standing,  with  her  arms  passed  round  his  neck,  and  is 
thus  suspended  the  man  inserts  his  pin  into  her  vulva. 

Twenty-first  manner. — Sebek  el  heub  (love's  fusion). 
While  the  woman  is  lying  on  her  right  side  you  extend 
yourself  on  your  left  side;  your  left  leg  remains  extended, 
and  you  raise  your  right  one  till  it  is  up  to  her  flank, 
when  you  lay  her  upper  leg  upon  your  side.  Thus  her 
uppermost  leg  serves  the  woman  as  a  support  for  her 
back.  After  having  introduced  your  member  you  move 
as  you  please,  and  she  responds  to  your  action  as  she 

Twenty-second  manner. — El  morteseb  (the  coition  by 

Concerning  everything  favou7-able  to  Coition         79 

violence) .  The  man  approaches  the  woman  from  behind, 
so  as  to  take  her  unawares;  he  passes  his  hands  under 
her  armpits;  and  seizing  hers,  draws  them  up  towards 
her  throat,  so  as  to  paralyze  all  resistance  on  her  part. 
He  can  intertwine  his  fingers  with  hers,  and  thus  bring 
her  hands  behind  her  neck  by  making  her  bend  her 
head  down. 

If  she  has  no  drawers  on,  he  tries  to  raise  her  robe 
with  his  knees  towards  the  middle  of  the  body,  fixing 
one  of  her  legs  with  his,  so  that  she  cannot  turn  away 
her  receptacle  from  his  weapon,  nor  make  any  resistance 
to  its  introduction.  If  she  has  drawers  on  and  is  strong, 
the  man  will  be  obliged  to  hold  her  two  hands  with  one 
of  his  while  he  undoes  her  drawers  with  the  other. 

This  manner  will  prove  convenient  for  a  man  who 
wants  to  enjoy  a  woman,  and  can  only  get  her  by  force 
and  against  her  will. 

Twenty'third  manner. — Tred  ech  chate  (coitus  of  the 
sheep) .^  The  woman  is  on  her  hands  and  knees;  the 
man  behind  her  lifts  her  thighs  till  her  vulva  is  on  a  level 
with  his  member,  which  he  then  inserts.  In  this  position 
she  ought  to  place  her  head  between  her  arms. 

Twentyfourth  manner. — Kaleb  el  miche  (the  inver' 
sion  in  coition).  The  man  is  lying  on  his  back,  and  the 
woman  gliding  in  between  his  legs,  places  herself  upon 
him  with  her  toc'uails  against  the  ground;  she  lifts  up 
the  man's  thighs,  turning  them  against  his  own  body,  so 
that  his  virile  member  faces  her  vulva,  into  which  she 
glides  it;  she  then  places  her  hands  upon  the  bed  by  the 
sides  of  the  man.    It  is,  however,  indispensable  that  the 

1  The  name  tred  ech  chate — sheep's  courtship — has  received 
this  name,  because  the  sheep  in  receiving  the  caresses  of  the 
ram  puts  its  head  between  its  legs,  as  is  done  by  the  woman  in 
the  position  as  described. 

80        -  The  Perfumed  Garden 

woman's  feet  rest  upon  a  cushion  to  enable  her  to  keep 
her  vulva  in  accordance  with  his  member. 

In  this  position  the  parts  are  exchanged,  the  woman 
fulfilling  that  of  the  man,  and  vice  versa. 

There  is  a  variation  to  this  manner.  The  man  stretches 
himself  out  upon  his  back,  while  the  woman  kneels  with 
her  legs  under  her  between  his  legs.  The  remainder 
conforms  exactly  to  what  has  been  said  above. 

Twentyfifth  manner. — Rekeud  el  air  (the  race  of  the 
member) .  The  man  on  his  back  supports  himself  with  a 
cushion  under  his  shoulders,  but  his  posterior  must  keep 
touch  of  the  bed.  Thus  placed,  he  draws  up  his  thighs 
until  his  knees  are  on  a  level  with  his  face;  then  the 
v/oman  sits  down,  impaling  herself  on  his  member;  she 
must  not  lie  down,  but  keep  seated  as  if  on  horseback, 
the  saddle  being  represented  by  the  knees  and  the  stom' 
ach  of  the  man.  In  that  position  she  can  by  the  play  of 
her  knees  work  up  and  dovv^n  and  down  and  up.  She 
can  beside  place  her  knees  on  the  bed,  in  xvhich  case  the 
man  accentuates  the  movement  by  plying  his  thighs, 
whilst  she  holds  with  her  left  hand  on  to  his  right 

Twenty-sixth  manner. — El  modakheli  (the  fitter-in). 
The  woman  is  seated  on  her  coccyx,  with  only  the  points 
of  her  buttocks  touching  the  ground;  the  man  takes  the 
same  position,  her  vulva  facing  his  member,  then  the 
woman  puts  her  right  thigh  over  the  left  thigh  of  the 
man,  whilst  he  on  his  part  puts  his  right  thigh  over  her 
left  one. 

The  woman,  seizing  with  her  hands  the  man's  arms, 
gets  his  member  into  her  vulva;  and  each  of  them  lean- 
ing alternately  a  little  back,  and  holding  each  other  by 
the  upper  part  of  the  arms,  they  get  into  a  swaying 

Concerning  everything  favourable  to  Coition        81 

movement,  acting  by  way  of  little  concussions,^  and 
keeping  their  movements  in  exact  rhythm  by  the  assist' 
ance  of  their  heels,  which  are  resting  on  the  ground. 

Twenty'seventh  manner. — EI  khouariki  (the  one  that 
stops  at  home).  The  woman  being  couched  on  her 
back,  the  man  lies  down  on  her,  with  cushions  held  in 
his  hands. 

After  the  member  has  got  in,  the  woman  raises  her 
buttocks  as  high  as  she  can  off  the  bed,  the  man  follow 
ing  her  up  with  his  member  well  inside;  then  the  woman 
-lowers  herself  again  upon  the  bed,  giving  some  short 
shocks,  and  although  they  do  not  embrace,  the  man  must 
stick  like  glue  to  her.  This  movement  they  continue,  but 
the  man  must  make  himself  light  and  must  not  be  pon' 
derous,  and  the  bed  must  be  soft;  in  default  of  which 
the  exercise  cannot  be  kept  up  without  break. 

Twentyeighth  manner. — Nik  el  haddadi  (the  coition 
of  the  blacksmith).  The  woman  lies  on  her  back  with  a 
cushion  under  her  buttocks,  with  her  knees  raised  as  far 
as  possible  towards  her  chest,  so  that  her  vulva  stands 
out  as  a  target;  she  then  guides  his  member  in. 

The  man  then  executes  for  some  time  the  usual  action 
of  the  coition,  then  draws  his  tool  out  of  the  vulva,  and 
glides  it  for  a  moment  between  the  thighs  of  the  woman, 
as  the  smith  withdraws  the  glowing  iron  from  the  fur- 
nace in  order  to  plunge  it  into  cold  water.  This  man- 
ner is  called  sferdgeli,  position  of  the  quince. 

Twenty-ninth  manner. — El  moheundi  (the  seductive). 
The  woman  lying  on  her  back,  the  man  sits  between  her 
legs,  with  his  croupe  on  his  feet;  then  he  raises  and  sepa- 
rates the  woman's  thighs,  placing  her  legs  under  his 

^  The  author  makes  use  of  the  word  nitha,  derived  from 
netah,  and  which  is  spoken  of  in  note   1,  p.   1. 

82  The  Perfumed  Garden 

arms  or  over  his  shoulders;  he  then  takes  her  round  the 
waist,  or  seizes  her  shoulders. 

The  preceding  descriptions  furnish  a  large  number  of 
procedures  that  cannot  well  be  all  put  to  the  proof;  but 
with  such  a  variety  to  choose  from,  the  man  who  finds 
one  of  them  difficult  to  practise  can  easily  find  plenty  of 
others  more  to  his  convenience. 

I  have  not  made  mention  of  positions  which  appeared 
to  me  to  be  impossible  to  realize,  and  if  there  be  any 
body  who  thinks  that  those  which  I  have  described  are 
not  exhaustive  he  has  only  to  look  for  new  ones. 

It  cannot  be  gainsaid  that  the  Indians  have  surmount' 
ed  the  greatest  difficulties  in  respect  to  coition.  As  a 
grand  exploit,  originating  with  them,  the  following  may 
be  cited: 

''The  woman  being  stretched  out  on  her  back,  the  man 
sits  down  on  her  chest  with  his  back  turned  to  her  face, 
his  knees  turned  forward  and  his  nails  gripping  the 
ground;  he  then  raises  her  hips,  arching  her  back  until 
he  has  brought  her  vulva  to  face  with  his  membef, 
which  he  then  inserts,  and  thus  gains  his  purpose." 

This  position,  as  you  perceive,  is  very  fatiguing  and 
very  difficult  to  attain.  I  even  believe  that  the  only  rC' 
alization  of  it  consists  in  words  and  designs.  With  regard 
to  the  other  methods,  as  described  above,  they  can  only 
be  practised  if  both  man  and  woman  are  free  from  phys- 
ical defects,  and  of  analogous  construction;  for  instance, 
one  or  the  other  of  them  must  not  be  humpbacked  or 
very  little,  or  very  tall,  or  too  fat.  And  I  repeat,  that 
both  must  be  in  perfect  health. 

I  shall  now  treat  of  the  coition  between  two  persons 
of  difi^erent  conformation.  I  shall  particularize  the  posi' 
tions  that  will  suit  them  in  treating  each  of  them  sev 

Concet'ning  everything  favourable  to  Coition         88 

I  shall  first  discourse  of  the  coition  of  a  lean  man  and 
a  corpulent  woman,  and  the  different  postures  they  can 
take  for  the  operation,  assuming  the  woman  to  be  lying 
down,  and  being  turned  successively  over  on  her  four 

If  the  man  wants  to  work  her  sideways  he  takes  the 
thigh  of  the  woman  which  is  uppermost,  and  raises  it  as 
high  as  possible  on  his  flank,  so  that  it  rests  over  his 
waist;  he  employs  her  undermost  arm  as  a  pillow  for  the 
support  of  his  head,  and  he  takes  care  to  place  a  stout 
cushion  under  his  undermost  hip,  so  as  to  elevate  his 
member  to  the  necessary  height,  which  is  indispensable 
on  account  of  the  thickness  of  the  woman's  thighs. 

But  if  the  man  has  an  enormous  stomach,  projecting 
by  reason  of  its  obesity,  over  her  thighs  and  flanks  it 
will  be  best  to  lay  her  on  her  back,  and  to  lift  up  her 
thighs  toward  her  belly;  the  man  kneels  between  them, 
with  his  hands  having  hold  of  her  waist,  and  drawing 
her  towards  him,  and  if  he  cannot  manage  her  in  conse- 
quence of  the  obesity  of  her  belly  and  thighs,  he  must 
with  his  two  arms  encircle  her  buttocks.  But  it  is  impos- 
sible for  him  to  work  her  conveniently,  owing  to  the 
want  of  mobility  as  to  her  thighs,  which  are  impeded  b> 
her  belly.  He  may,  however,  support  them  with  his 
hands,  but  let  him  take  care  not  to  place  them  over  his 
own  thighs,  as,  owing  to  their  weight,  he  would  not 
have  the  power  nor  the  facility  to  move.  As  the  poet 
has  said: 
"If  you  have  to  explore  her,  lift  up  her  buttocks, 

In  order  to  work  like  the  rope  thrown  to  a  drowning  man. 

You  will  then  seem  between  her  thighs 

Like  a  rower  seated  at  the  end  of  the  boat." 

The  man  can  likewise  couch  the  woman  on  her  side, 
with  the  undermost  leg  in  front;  then  he  sits  down  on 

84  The  Perfumed  Garden 

the  thigh  of  that  leg,  his  member  being  opposite  her 
vulva,  and  lets  her  raise  the  upper  leg,  which  she  must 
bend  at  the  knee.  Then,  with  his  hands  sei2,ing  her  legs 
and  thighs,  he  introduces  his  member,  with  his  body  ly 
ing  between  her  legs,  his  knees  bent,  and  the  points  of 
his  feet  between  the  ground,  so  that  he  can  elevate  his 
posterior,  and  prevent  her  thighs  from  impeding  the  en- 
trance.   In  this  attitude  they  can  enter  into  action. 

If  the  woman's  belly  is  enlarged  by  reason  of  her  be- 
ing with  child,  the  man  lets  her  lie  down  on  one  of  her 
sides;  then  placing  one  of  her  thighs  over  the  other,  he 
raises  them  both  towards  the  stomach,  without  their 
touching  the  latter;  he  then  lies  down  behind  her  on  the 
same  side,  and  thus  can  fit  his  member  in.  He  can  in 
this  way  get  his  tool  in  entirely,  particularly  by  raising 
his  foot,  which  is  under  the  woman's  leg,  to  the  height 
of  her  thigh.  The  same  may  be  done  with  a  barren 
woman;  but  it  is  particularly  to  be  recommended  for  the 
woman  who  is  enceinte,  as  the  above  position  offers  the 
advantage  of  procuring  her  the  pleasure  she  wants  with- 
out exposing  her  to  danger. 

In  case  of  the  man  being  obese,  with  a  very  pro- 
nounced rotundity  of  stomach,  and  the  woman  being 
thin,  the  best  course  to  take  is  to  let  the  woman  take  the 
active  part.  To  this  end,  the  man  lies  down  on  his  back 
with  his  thighs  close  together,  and  the  woman  lets  her- 
self down  upon  his  member,  astride  of  him;  she  rests 
her  hands  upon  the  bed,  and  he  seizes  her  arms  with 
his  hands.  If  she  knows  how  to  move,  she  can  thus, 
in  turn,  rise  and  sink  upon  his  member;  if  she  is  not 
adroit  enough  for  that  movement,  the  man  imparts  a 
movement  to  her  buttocks  by  the  play  of  one  of  his 
thighs  behind  them.  Only,  if  the  man  takes  that  posi- 
tion  it  lïiay  become  sometimes  prejudicial  to  him,  inas- 

Concerning  everything  favourable  to  Coition         85 

much,  as  some  of  the  femak  sperm  may  penetrate  into 
his  urethra,  and  grave  malady  may  ensue  that  the  man's 
sperm  cannot  pass  out,  and  returns  into  therefrom.  It 
may  also  happen  that  the  man's  sperm  cannot  pass  out, 
and  returns  into  the  urethra. 

If  the  man  prefers  that  the  woman  should  lie  on  her 
back,  he  places  himself,  with  his  legs  folded  under  him, 
between  her  legs,  which  she  parts  only  moderately. 
Thus,  his  buttocks  are  between  the  women's  legs,  with 
his  heels  touching  them.  In  doing  that  way  he  will, 
however,  feel  fatigue,  owing  to  the  position  of  his  stom- 
ach resting  upon  the  woman's  and  the  inconvenience 
resulting  therefrom;  and,  besides,  he  will  not  be  able  to 
get  his  whole  member  in  the  vulva. 

It  will  be  about  the  same  when  both  lie  on  their  sides 
as  mentioned  above  in  the  case  of  pregnant  women, 
where  the  manner  is  described. 

When  both  man  and  woman  are  fat,  and  are  wanting 
to  unite  themselves  in  coition,  they  cannot  contrive  to 
do  it  without  trouble,  particularly  when  both  have  prom- 
inent stomachs.  In  these  circumstances  the  best  way  to 
go  about  it  is  for  the  woman  to  be  on  her  knees  with 
her  hands  on  the  ground,  so  that  her  posterior  is  ele- 
vated; then  the  man  separates  her  legs,  leaving  the  points 
of  the  feet  close  together  and  the  heels  parted  asunder; 
he  then  attacks  her  from  behind,  kneeling  and  holding 
up  his  stomach  with  his  hand,  and  so  introduces  his 
member.  Resting  his  stomach  upon  her  buttocks  he 
holds  during  the  act  the  thighs  or  the  waist  of  the  wo- 
man with  his,  hands.  If  the  posterior  of  the  woman  is 
too  low  for  his  stomach  to  rest  upon,  he  must  place  â 
cushion  under  her  knees,  to  remedy  this. 

86  The  Perfumed  Garden 

I  know  of  no  other  position  so  favourable  as  this  for 
coition  of  a  fat  man  and  a  fat  woman. 

In  fact,  if  the  man  gets  between  the  legs  of  the  wc 
man  on  her  back  under  the  above  named  circumstances, 
his  stomach,  encountering  the  woman's  thighs,  will  not 
allow  him  to  make  free  use  of  his  tool.  He  cannot  even 
see  her  vulva,  or  only  in  part;  it  may  be  almost  said  that 
it  will  be  impossible  for  him  to  accomplish  the  act. 

On  the  other  hand,  if  the  man  makes  the  woman  lie 
upon  her  side  and  he  places  himself,  with  his  legs  bent 
behind  her,  pressing  his  stomach  upon  the  upper  part  of 
her  posterior,  she  must  draw  her  legs  and  thighs  up  to 
her  stomach,  in  order  to  lay  bare  her  vagina  and  allow 
the  introduction  of  his  member;  but  if  she  cannot  suffi' 
ciently  bend  her  knees,  the  man  can  neither  see  her 
vulva,  nor  explore  it. 

If,  however,  the  stomach  of  each  person  is  not  ex' 
tremely  large,  they  can  manage  very  well  all  positions. 
Only  they  must  not  be  too  long  in  coming  to  the  crisis, 
as  they  will  soon  feel  fatigue  and  lose  their  breath. 

In  the  case  of  a  very  big  man  and  a  very  little  woman, 
the  difficulty  to  be  solved  is  how  to  contrive  that  their 
organs  of  generation  and  their  mouths  can  meet  at  the 
same  time.  To  gain  this  end  the  woman  had  best  lie  on 
her  back;  the  man  places  himself  on  his  side  near  her, 
passes  one  of  his  hands  under  her  neck,  and  with  the 
other  raises  her  thighs  till  he  can  put  his  member  against 
her  vulva  from  behind,  the  woman  remaining  still  on 
her  back.  In  this  position  he  holds  her  up  with  his 
hands  by  the  neck  and  the  thighs.  He  can  then  enter 
her  body,  while  the  woman  on  her  part  puts  her  arms 
round  his  neck,  and  approaches  her  lips  to  his. 

Concerning  everything  favourable  to  Coition        87 

.If  the  man  wishes  the  woman  to  He  on  her  side  he 
gets  between  her  legs,  and  placing  her  thighs  so  that 
they  are  in  contact  with  his  sides,  one  above  and  one 
under,  he  glides  in  between  them  till  his  member  is  fac' 
ing  her  vulva  from  behind;  he  then  presses  his  thighs 
against  her  buttocks,  which  he  sei2;es  with  one  hand  in 
order  to  import  movement  to  them;  the  other  hand  he 
has  round  her  neck.  If  the  man  then  likes,  he  can  get 
his  thighs  over  those  of  the  woman,  and  press  her  tp' 
wards  him;  this  will  make  it  easier  for  him  to  move. 

As  regards  the  copulation  of  a  very  small  man  and  a 
tall  woman,  the  two  actors  cannot  kiss  each  other  while 
in  action  unless  they  take  one  of  the  three  following 
positions,  and  even  then  they  will  get  fatigued. 

First  position. — The  woman  lies  on  her  back,  with  a 
thick  cushion  under  her  buttocks,  and  a  similar  one 
under  her  head;  she  then  draws  up  her  thighs  as  far  as 
possible  towards  her  chest.  The  man  lies  down  upon 
her,  introduces  his  member,  and  takes  hold  of  her  shoul' 
ders,  drawing  himself  up  towards  them.  The  woman 
winds  her  arms  and  legs  round  over  his  back,  whilst  he 
holds  on  to  her  shoulders,  or,  if  he  can,  to  her  neck. 

Second  position. — Man  and  woman  both  lie  on  their 
sides,  face  to  face;  the  woman  slips  her  undermost  thigh 
under  the  man's  flank,  drawing  it  at  the  same  time  high' 
er  up;  she  does  the  like  with  her  other  thigh  over  his; 
then  she  arches  her  stomach  out,  while  his  member  is 
penetrating  into  her.  Both  should  have  hold  of  the 
other's  neck,  and  the  woman,  crossing  her  legs  over  his 
back,  should  draw  the  man  towards  her. 

Third  position. — The  man  lies  on  his  back,  with  his 
legs  stretched  out;  the  woman  sits  on  his  member,  and. 

gig  The  Perfumed  Garden  ■     ' 

stretching  herself  down  over  him,  draws  up  her  knees 
to  the  height  of  her  stomach;  then,  laying  her  hands 
over  his  shoulders,  she  draws  herself  up,  and  presses  her 
lips  to  his. 

All  these  postures  are  more  or  less  fatiguing  for  both; 
they  can,  however,  choose  any  other  position  they  hke, 
only  they  must  be  able  to  kiss  each  other  during  the  act. 

I  will  now  speak  to  you  of  people  who  are  little,  in 
consequence  of  being  humpbacked.  Oi  these  there  are 
several  kinds. 

First,  there  is  the  man  who  is  crookbacked,  but  whose 
spine  and  neck  are  straight.  For  him  it  is  most  conveni' 
ent  to  unite  himself  with  a  little  woman,  but  not  other- 
wise than  from  behind.  Placing  himself  behind  her  pos- 
terior, he  thus  introduces  his  member  into  her  vulva. 
But  if  the  woman  is  in  a  stooping  attitude,  on  her  hands 
and  feet,  he  will  do  still  better.  If  the  woman  be  afflic 
ted  with  a  hump  and  the  man  is  straight,  the  same  posi- 
tion is  right. 

If  both  of  them  are  crookbacked  they  can  take  what 
position  they  like  for  the  coition.  They  cannot,  how- 
ever, embrace;  and  if  they  lie  on  their  side,  face  to  face, 
there  will  be  left  an  empty  space  between  them.  And  if 
one  or  the  other  lies  down  on  the  back,  a  cushion  must 
be  placed  under  the  head  and  the  shoulder,  to  hold  them 
up,  and  fill  the  place  which  is  left  vacant. 

In  the  case  of  a  man  whose  malformation  is  only  af- 
fecting his  neck,  so  as  to  press  the  chin  towards  his 
chest,  but  who  is  otherv^'ise  straight,  he  can  take  any 
position  he  likes  for  doing  the  business,  and  give  himself 
up  to  any  embraces  and  caresses,  always  excepting  the 
kisses  on  the  mouth.  If  the  woman  is  lying  on  her  back, 
he  will  appear  in  the  action  as  if  he  was  butting  at  her 

Concerning  everything  favourabh  to  Coition         SO 

like  a  ram.  It  the  woman  has  her  neck  deformed  in  sim- 
ilar manner,  their  coition  will  resemble  the  mutual  attack 
of  two  horned  beasts  with  their  heads.  The  most  con- 
venient position  for  them  will  be  that  the  woman  should 
stoop  down,  and  he  attack  her  from  behind.  The  man 
whose  hump  appears  on  his  back  in  the  shape  of  only 
the  half  of  a  jar  is  not  so  much  disfigured  as  the  one  of 
whom  the  poet  has  said — 

"Lying  on  his  back  he  is  a  dish; 
Turn  him  over,  and  you  have  a  dish-cover." 

In  his  case  the  coition  can  take  place  as  with  any  other 
man  who  is  small  in  stature  and  straight;  he  can,  how- 
ever, not  well  lie  on  his  back. 

If  a  little  woman  is  lying  on  her  back,  with  such  a 
humpbacked  man  upon  her  belly,  he  will  look  like  the 
cover  over  a  vase.  If,  on  the  contrary,  the  woman  is 
large-sized,  he  will  have  the  appearance  of  a  carpenter's 
plane  in  action.  I  have  made  the  following  verses  on 
this  subject: 

"The  humpback  is  vaulted  like  an  arch; 
In  seeing  him  you  cry,  'Glory  be  to  God!' 
You  ask  him  how  he  manages  the  coitus? 
'It  is  the  retribution  for  my  sins,'  he  says, 
The  woman  under  him  is  Hke  a  board  of  deal; 
The  humpback,  who  explores  her,  does  the  planing." 

I  have  also  said  in  verse: — 

**The  humpback's  dorsal  cord  is  tied  in  knots, 
The  angels  tire  with  writing  all  his  sins:^ 
In  trying  for  a  wife  of  proper  shape; 
And  for  her  favours,  she  repulses  him. 
And  says,  'Who  bears  the  wrongs  we  shall  commit?' 
And  he,  'I  bear  them  well  upon  my  hump!' 
And  then  she  mocks  him  saying,  'Oh,  you  plane! 
Destined  for  making  shavings,  take  a  deal  board;'  " 

^  Note  in  the  autograph  edition.  The  angels,  according  to 
the  creed  of  the  Mussi-ilmans,  are  incessantly  busy  in  writing 
down,  whilst  standing  behind  or  before  a  man,  his  good  and 
bad  actions.  (See  the  "Koran,"  chap,  vi.,  verse  61,  and  chap, 
xiii.,  verse   12. 

90  The  Perfumed  Garden 

If  the  woman  has  a  hump  as  well  as  the  man,  they 
may  take  any  of  the  various  positions  for  the  coition,  al- 
ways observing  that  if  one  of  them  lies  on  the  back,  the 
hump  must  be  environed  with  cushion,  as  with  a  turban, 
thus  having  a  nest  to  lie  in,  which  guards  its  top,  which 
is  very  tender.     In  this  way  they  can  embrace  closely. 

If  the  man  is  humped  both  on  back  and  chest  he  must 
renounce  the  embrace  and  clinging,  and  can  otherwise 
take  any  position  he  likes  for  coition.  But,  generally 
speaking,  the  action  must  always  be  troublesome  for  him- 
self and  the  woman.     I  have  written  on  this  subject: 

"The  humpback  engaged  in  the  act  of  coition 
Is  hke  a  vase  provided  with  two  handles. 
If  he  is  burning  for  a  woman,  she  will  tell  him, 
'Your  hump  is  in  the  way;  you  cannot  do  it; 
Your  verge  would  find  a  place  to  rummage  in. 
But  on  your  chest  the  hump,  where  would  it  be?'  " 

If  both  the  woman  and  the  man  have  double  humps, 
the  best  position  they  can  take  for  the  coitus  is  the  fol- 
lowing. ''Whilst  the  woman  is  lying  on  her  side,  the 
man  introduces  his  member  after  the  fashion  described 
previously  in  respect  to  pregnant  women.  Thus  the  two 
humps  do  not  encounter.  Both  are  lying  on  their  sides, 
and  the  man  attacks  from  behind.  Should  the  woman  be 
on  her  back,  her  hump  must  be  supported  by  a  cushion, 
whilst  the  man  kneels  between  her  legs,  she  holding  up 
her  posterior.  Thus  placed,  their  two  humps  are  not 
near  each  other,  and  all  inconvenience  is  avoided. 

The  same  is  the  case  if  the  woman  stoops  down  with 
her  head,  with  her  croup  in  the  air,  after  the  manner  of 
El  kouri,  which  position  will  suit  both  of  them,  if  they 
have  the  chest  malformed,  but  not  the  back.  One  of 
them  then  performs  the  action  of  come-and-go. 

Concerning  everything  favourable  to  Coition         91 

But  the  most  curious  and  amusing  description  in  this 
respect  which  I  have  ever  met  is  contained  in  these 

"Their  two  extremities  are  close  together. 
And  nature  made  a  laughing  stock  of  them; 
Foreshortened  he  appears  as  if  cut  off; 
He  looks  like  someone  bending  to  escape  a  blow, 
Or  like  a  man  who  has  received  a  blow 
And  shrivels  down  so  as  to  miss  a  second." 

If  a  man's  spine  is  curved  about  the  hips  and  his  back 
is  straight,  so  that  he  looks  as  though  he  was  in  prayer, 
half  prostrated,  coition  is  for  him  very  difficult;  owing  to 
the  reciprocal  positions  of  his  thighs  and  his  stomach,  he 
cannot  possibly  insert  his  member  entirely,  as  it  lies  so 
far  back  between  his  thighs.  The  best  for  him  to  do  is 
to  stand  up.  The  woman  stoops  down  before  him  with 
her  hands  to  the  ground,  and  her  posterior  in  the  air;  he 
can  thus  introduce  his  member  as  a  pivot  for  the  woman 
to  move  upon,  for,  be  it  observed,  he  cannot  well  move 
himself.  It  is  the  manner  El  kouri,  with  the  difference, 
that  it  is  the  woman  who  moves. 

A  man  may  be  attacked  by  the  illness  called  ikaad,  or 
Zamana  (paralysis),  which  compels  him  to  be  constantly 
seated.  If  this  malady  only  affects  his  knees  and  legs, 
his  thighs  and  spinal  column  remaining  sound,  he  can 
use  all  the  sundry  positions  for  coition,  except  those 
where  he  would  have  to  stand  up.  In  case  his  buttocks 
are  affected,  even  if  he  is  otherwise  perfectly  well,  it  is 
the  woman  who  will  have  to  make  all  the  movements. 

Know,  that  the  most  enjoyable  coitus  does  not  always 
exist  in  the  manners  described  here;  I  only  gave  them  so 
as  to  render  the  work  as  complete  as  possible.  Sometimes 

92  The  Perfumed  Garden 

.-most  enjoyable  coition  takes  place  between  lovers,  who, 
•not  quite  perfect  in  their  proportions,  find  their  own 
means  for  their  mutual  gratification. 

It  is  said  that  there  are  women  of  great  experience 
who,  lying  with  a  man,  elevate  one  of  their  feet  verti' 
cally  in  the  air,  and  upon  that  foot  a  lamp  is  set  full  of 
oil,  and  with  the  wick  burning.  While  the  man  is  ram' 
ming  them,  they  keep  the  lamp  burning,  and  the  oil  is 
not  spilled. 

Their  coition  is  in  no  way  impeded  by  this  exhibition, 
but  it  must  require  great  practice  on  the  part  of  both. 

Assuredly  the  Indian  writers  have  in  their  works  de- 
scribed a  great  many  ways  of  making  love,  but  the  major- 
ity of  them  do  not  yield  enjoyment,  and  give  more  pain 
than  pleasure.  That  which  is  to  be  looked  for  in  coition, 
the  crowning  point  of  it,  is  the  enjoyment,  the  embrace, 
the  kisses.  This  is  the  distinction  between  the  coitus  of 
men  and  that  of  animals.  No  one  is  indifferent  to  the 
enjoyment  which  proceeds  from  the  difference  between 
the  sexes,  and  man  finds  his  highest  felicity  in  it. 

If  the  desire  of  love  in  man  is  roused  to  its  highest 
pitch,  all  the  pleasures  of  coition  become  easy  for  him, 
and  he  satisfies  his  yearning  in  any  way. 

It  is  well  for  the  lover  of  coition  to  put  all  these  man- 
ners to  the  proof,  so  as  to  ascertain  which  is  the  position 
that  gives  the  greatest  pleasure  to  both  combatants.  Then 
he  will  know  which  to  choose  for  the  tryst,  and  in  satis- 
fying his  desires  retain  the  woman's  affection. 

Many  people  have  essayed  all  the  positions  I  have 
described,  but  none  has  been  as  much  approved  of  as 
the  Dok  el  ars. 

A  story  is  told  on  this  subject  of  a  man  who  had  a 
mistress  of  incomparable  beauty,   graceful  and  accom- 

Conceniing  everi/thing  favourable  to  Coition         93 

::plished.  He  used  to  explore  her  in  the  ordinary  man- 
ner,  never  having  recourse  to  any  other.  The  woman 
experienced  none  of  the  pleasure  which  ought  to  accom' 
pany  the  act,  and  was  consequently  generally  very 
moody  after  the  coition  was  over. 

The  man  complained  about  this  to  an  old  dame,  who 
told  him,  ''Try  different  ways  in  uniting  yourself  to  her, 
until  you  find  the  one  which  best  satisfies  her.  Then 
work  her  in  this  fashion  only,  and  her  affection  for  you 
will  know  no  limit." 

The  man  then  tried  upon  his  wife  various  manners  of 
coition,  and  when  he  came  to  the  one  called  Dok  el  arz 
he  saw  her  in  violent  transports  of  love,  and  at  the  crisis 
of  the  pleasure  he  felt  her  womb  grasp  his  verge  ener' 
getically,  and  she  said  to  him-,  biting  his  lips,  "This  is 
the  veritable  manner  of  making  love!" 

These  demonstrations  proved  to  the  lover,  in  fact,  that 
his  mistress  felt  in  that  position  the  most  lively  pleasure 
and  he  always  after  worked  with  her  in  that  way.  Thus 
he  attained  his  end,  and  made  the  woman  love  him  to 

Therefore  try  different  manners;  for  every  woman 
likes  one  in  preference  to  all  others  for  her  pleasure. 
The  majorit}^  of  them  have,  however,  a  predilection  for 
the  Dok  el  arz,  as,  in  the  application  of  the  same,  belly 
is  pressed  to  belly,  mouth  glued  to  mouth,  and  the  action 
of  the  womb  is  rarely  absent. 

I  have  now  only  to  mention  the  various  movements 
practised  for  the  coitus,  and  shall  describe  some  of  them. 

First  movement,  called  Ne2;a  el  delà  (the  bucket  in  the 
well) .  The  man  and  woman  join  in  close  embrace  after 
the  introduction.   Then  he  gives  a  push,  and  withduraws 

94  The  Perfumed  Garden 

a  little;  the  woman  then  follows  him  with  a  push,  and 
also  retires.  They  continue  their  alternate  movement., 
keeping  proper  time.  Placing  foot  against  foot,  and 
hand  against  hand,  they  keep  up  the  motion  of  a  bucket 
in  a  well. 

Second  movement. — En  netahi  (the  mutual  shock). 
After  the  introduction,  they  each  draw  back,  but  with' 
out  dislodging  the  member  completely.  Then  they  both 
push  tightly  together,  and  thus  go  on  keeping  time. 

Third  movement. — El  motadani  (the  approach).  The 
man  moves  as  usual,  and  then  stops.  Then  the  woman, 
with  the  member  in  her  receptacle,  begins  to  move  like 
the  man,  and  then  stops.  And  they  continue  this  way 
until  the  ejaculation  comes. 

Fourth  movement. — Khiate  el  heub  (Love's  tailor). 
The  man,  with  his  member  being  only  partially  inserted 
in  the  vulva,  keeps  first  up  a  sort  of  quick  friction  with 
the  part  that  is  in,  and  then  suddenly  plunges  his  whole 
member  in  up  to  its  root.  This  is  the  movement  of  the 
needle  in  the  hands  of  the  tailor,  of  which  the  man  and 
woman  must  take  cognisance. 

This  movement  only  suits  such  men  and  women  who 
can  at  will  retard  the  crisis.  With  those  who  are  other' 
wise  constituted  it  would  act  too  quickly. 

Fifth  movement. — Souak  et  feurdj  (the  toothpick  in 
the  vulva).  The  man  introduces  his  member  between 
the  walls  of  the  vulva,  and  then  drives  it  up  and  down, 
and  right  and  left.  Only  a  man  with  a  very  vigorous 
member  can  execute  this  movement. 

Sixth  movement. — ^Tachik  el  heub  (the  boxing  up  of 
love).  The  man  introduces  his  member  entirely  into  the 
vagina,  so  closely  that  his  hairs  are  completely  mixed  up 

Concerning  everything  favourable  to  Coition        95 

with  the  woman's.    In  that  position  he  must  now  move 
forcibly,  without  withdrawing  his  tool  in  the  least. 

This  is  the  best  of  all  the  movements,  and  is  particu' 
larly  well  adapted  to  the  position  Dok  el  arz.  The  wo' 
men  prefer  it  to  any  other  kind,  as  it  procures  them  the 
extreme  pleasure  of  seizing  the  member  with  their  womb; 
and  appeases  their  lust  most  completely. 

The  woman  called  tribades  always  use  this  movement 
in  their  mutual  caresses.  And  it  provokes  prompt  ejacu' 
lation  both  with  man  and  woman. 

Without  kissing,  no  kind  of  position  or  movement 
procures  the  full  pleasure;  and  the  positions  in  which 
the  kiss  is  not  practicable  are  not  entirely  satisfactory, 
considering  that  the  kiss  is  one  of  the  most  powerful 
stimulants  to  the  work  of  love. 

I  have  said  in  verse: — 

"The  languishing  eye 
Puts  in  connection  soul  with  soul, 
And  the  tender  kiss 
Takes  the  message  from  member  to  vulva." 

The  kiss  is  assumed  to  be  an  integral  part  of  the  coi' 
tion.  The  best  kiss  is  the  one  impressed  on  humid  lips 
combined  with  the  suction  of  the  lips  and  tongue,  which 
latter  particularly  provokes  the  flow  of  sweet  and  fresh 
saliva.  It  is  for  the  man  to  bring  this  about  by  slightly 
and  softly  nibbling  her  tongue,  when  her  saliva  will  flow 
sweet  and  exquisite,  more  pleasant  than  refined  honey, 
and  which  will  not  mix  with  the  saliva  of  her  mouth. 
This  manouevre  will  give  the  man  a  trembling  emotion, 
which  will  run  all  through  his  body,  and  is  more  intoxi' 
eating  than  wine  drunk  to  excess. 

96-  The  Perfumed  Garden 

A  poet  has  said: — 

"In  kissing  her,  I  have  drunk   from   my  mouth 
Like  a  camel  that  drinks  from  the  redir;'^ 
Her  embrace  and  the  freshness  of  her  mouth 
Give  me  a  languor  that  goes  to  my  marrow." 

The  kiss  should  be  sonorous;  it  originates  with  the 
tongue  touching  the  palate,  lubricated  by  saliva.  It  is 
produced  by  the  movement  of  the  tongue  in  the  mouth 
and  by  the  displacement  of  the  saliva,  provoked  by  the 

The  kiss  given  to  the  superficial  outer  part  of  the  hps, 
and  making  a  noise  comparable  to  the  one  by  which  you 
call  your  cat,  gives  no  pleasure.  It  is  well  enough  thus 
applied  to  children  and  hands. 

The  kiss  I  have  described  above  is  the  one  for  the 
coitus  and  is  full  of  voluptuousness. 

A  vulgar  proverb  says: — 

"A  humid  kiss 
Is  better  than  a  hurried  coitus." 

I  have  composed  on  this  subject  the  following  lines: 

"You  kiss  my  hand — my  mouth  should  be  the  place! 
O  woman,  thou  who  art  my  idol! 
It  was  a  fond  kiss  you  gave  me,  but  it  is  lost, 
The  hand  cannot  appreciate  the  nature  of  a  kiss." 

The  three  words,  Kobla,  letsem,  and  bouss  are  used 
indifferently  to  indicate  the  kiss  on  the  hand  or  mouth. 
The  word  ferame  means  specially  the  kiss  on  the  mouth. 

An  Arab  poet  has  said: — 

"The  heart  of  love  can  find  no  remedy 
In  witching  sorcery  nor  amulets. 
Nor  in  the  fond  embrace  without  a  kiss, 
Nor  in  kiss  without  the  coitus." 

*  Note  of  the  autograph  edition.  The  redir  is  a  natural 
reservoir  in  the  hot  plains,  in  which  the  rainwater  collects.  It 
is  a  precious  hoard  for  nomadic  populations. 

Concerning  everything  favourable  to  Coition        97 

And  the  author  of  the  work,  ''The  Jewels  of  the  Bride 
and  the  Rejoicing  of  Souls,"  has  added  to  the  above  as 
complement  and  commentary  the  two  following  verses: 

"Nor  in  converce,  however  unrestrained. 
But  by  the  placing  legs  on  legs  (the  coition)." 

Remember  that  all  caresses  and  all  sorts  of  kisses,  as 
described,  are  of  no  account  without  the  introduction  of 
the  member.  Therefore  abstain  from  them,  if  you  do  not 
want  action;  they  only  fan  a  fire  at  no  purpose.  The 
passion  which  is  getting  excited  resembles  in  fact  a  fire 
which  is  being  lighted;  and  just  as  water  only  can  extin- 
guish the  latter,  so  the  emission  of  the  sperm  only  can 
calm  the  lust  and  appease  the  heat. 

The  woman  is  not  more  advantaged  than  the  man  by 
caresses  without  coition. 

It  is  said  that  Dahama  bent  Mesedjel  appeared  before 
the  Governor  of  the  province  of  Yamama,  with  her 
father  and  her  husband,  El  Adjadje,  alleging  that  the 
latter  was  impotent,  and  did  not  cohabit  with  her  nor 
come  near  her. 

Her  father,  who  assisted  her  in  her  case,  was  re- 
proached for  mixing  himself  up  with  her  plaint  by  the 
people  of  Yamama,  who  said  to  him,  ''Are  you  not 
ashamed  to  help  your  daughter  bring  a  claim  for  coi- 

To  which  he  answered,  "It  is  my  wish  that  she  should 
have  children;  if  she  loses  them  it  will  be  by  God's  will; 
if  she  brings  them  up  they  will  be  useful  to  her." 

Dahama  formulated  her  claim  thus  in  coming  before 
the  Governor:  "There  stands  my  husband,  and  until  now 
he  has.  never  touched  me."  The  Gi^vernor  interposed, 
saying,  "No  doubt  this  will  be  because  you  have  been 
unwiiHng?"  "On  the  contrary,"  she  replied,  "it  is  for  him 

98  The  Perfumed  Garden 

that  I  open  my  thighs  and  he  down  on  my  back."  Then 
cried  the  husband,  "O  Emir,  she  tells  untruth;  in  order 
to  possess  her  I  have  to  fight  with  her."  The  Emir  pro- 
nounced the  following  judgment:  "I  give  you,  he  said,  a 
year's  time  to  prove  her  allegation  to  be  false."  He  de- 
cides  thus  out  of  regard  for  the  man.  El  Adjadje  then 
went  away  reciting  these  verses: 

"Dahama  and  her  father  Mesedjel  thought, 
The  Emir  would  decide  upon  my  impotence. 
Is  not  the  stalHon  sometimes  lazy-minded? 
And  yet  he  is  so  large  and  vigorous." 

Returned  to  his  house  he  began  to  kiss  and  caress  his 
wife;  but  his  efforts  went  no  farther,  he  remained  inca- 
pable of  giving  proofs  of  his  virility.  Dahama  said  to 
him,  "Keep  your  caresses  and  embraces;  they  do  not 
satisfy  love.  What  I  desire  is  a  solid  and  stiff  member, 
the  sperm  of  which  will  flow  into  my  matrix."  And  she 
recited  to  him  the  following  verses: 

"Before  God!  it  is  in  vain  to  try  with  kisses 
To  entertain  me,  and  with  your  embracings! 
To  still  my  torments  I  must  feel  a  member, 
Ejaculating  sperm  into  my  uterus." 

El  Adjadje,  in  despair,  conducted  her  forthwith  back 
to  her  family,  and,  to  hide  his  shame,  repudiated  her 
that  very  night. 

A  poet  said  on  that  occasion: 

"What  are  caresses  to  an  ardent  woman, 
Or  costly  vestments  and  fine  jewelry,^ 
If  the  man's  organs  do  not  meet  her  own. 
And  she  is  yearning  for  the  virile  verge!" 

^  Note  of  the  autograph  edition. — The  author  cites  here  two 
names  of  costly  garments:  "l'ouchahane"  and  the  "djelbab." 
For  the  translation  it  appeared  better  not  to  cling  to  the  latter, 
but  to  give  the  true  sense,  which  is:  "luxurious  garments  and 

Concerning  everything  favourable  to  Coition         99 

Know  then  that  the  majority  of  women  do  not  find 
full  satisfaction  in  kisses  and  embraces  without  coition. 
For  them  it  resides  only  in  the  member,  and  they  only 
like  the  man  who  rummages  them,  even  if  he  is  ugly. 

A  story  also  goes  on  this  subject  that  Moussa  ben 
Mesab  betook  himself  one  day  to  a  woman  in  the  town 
who  had  a  female  slave,  an  excellent  singer,  whom  he 
wanted  to  buy  from  her.  The  woman  was  resplendently 
beautiful,  and  independent  of  her  charming  appearance, 
she  had  a  large  fortune.  He  saw  at  the  same  time  in  the 
house  a  young  man  of  bad  shape  and  ungainly  appear- 
ance,  who  went  to  and  fro  giving  orders. 

Moussa  having  asked  who  that  man  was,  she  told  him, 
"This  is  my  husband,  and  for  him  I  would  give  my 
life!"  "This  is  a  hard  slavery,"  he  said,  "to  which  you 
are  reduced,  and  I  am  sorry  for  you.  We  belong  to  God, 
and  shall  return  to  him  !  ^  but  what  a  misfortune  it  is 
that  such  incomparable  beauty  and  such  delightful  forms 
as  I  see  in  you  should  be  for  such  a  man!" 

She  made  answer,  "O  son  of  my  mother,^  if  he  could 
do  to  you  from  behind  what  he  does  for  me  in  front, 
you  would  sell  your  lately  acquired  fortune  as  well  as 
your  patrimony.  He  would  appear  to  you  beautiful,  and 
his  plain  looks  would  be  changed  into  beauty." 

"May  God  preserve  him  to  you!"  ^  said  Moussa. 
It  is  also  said  that  the  poet  Farazdak  met  one  day  a 
woman  on  whom  he  cast  a  glance  burning  with  love,  and 

1  Note  of  the  autograph  edition. — The  Mussulman  formula 
expressing  resignation.    (See  Koran,  chap,  ii.,  verse  HI.) 

'  Id.  A  famihar  expression,  not  exactly  implying  that  he 
who  is  thus  addressed  is  the  brother  of  the  person  who  uses  it. 

^  Id.    Literally,  "God  bless  you  in  this  respect." 

100  The  Perfumed  Garden 

who  for  that  reason  thus  addressed  him:  "What  makes 
you  look  at  me  in  this  fashion?  Had  I  a  thousand 
vulvas  there  would  be  nothing  to  hope  for  you!''  ''And 
why?''  said  the  poet.  ''Because  your  appeaxance  is  not 
prepossessing,"  she  said,  "and  what  you  keep  hidden  will 
be  no  better."  He  replied,  "If  you  would  put  me  to  the 
proof,  you  v;ould  find  that  my  interior  qualities  are  of  a 
nature  to  make  you  forget  my  outer  appearance."  He 
then  uncovered  himself,  and  let  her  see  a  member  the 
sise  of  the  arm  of  a  young  girl.  At  that  sight  she  felt 
herself  getting  burning  hot  with  amorous  desire.  He  saw 
it,  and  asked  her  to  let  him  caress  her.  Then  she  uncov- 
ered herself  and  showed  him  her  mount  of  Venus, 
vaulted  like  a  cupola.^  He  then  did  the  business  for 
her,  and  then  recited  these  verses: — 

"I  have  plied  in  her  my  member,  big  as  a  virgin's  arm: 
A  member  with  a  round  head,  and  prompt  to  attack; 
Measuring  in  length  a  span  and  a  half. 
And,  oh!  I  felt  as  though  I  had  put  it  in  a  brazier." 

He  who  seeks  the  pleasure  a  woman  can  give  must 
satisfy  her  amorous  desires  after  hot  caresses  as  de- 
scribed. He  will  sec  her  swooning  with  lust,  her  vulva 
will  get  moist,  her  womb  will  stretch  forward,  and  the 
two  sperms  will  come  together. 

1  Note  of  the  autograph  edition. — -Here  appcai-s  the  taste  of 
the  Arabs  for  praminent  pubis.  The  subject  of  this  structural 
quality  of  women  will  appear  frequently. 



Know,  O  Vizir  (to  whom  God  be  good!),  that  the  ills 
caused  by  coition  are  numerous.  I  will  mention  to  you 
some  of  them,  which  are  essential  to  know,  to  avoid 

Let  me  tell  you  in  the  first  place  that  the  coition,  if 
performed  standing,  affects  the  knee-joints  and  brings 
about  nervous  shiverings;  and  if  performed  sideways 
will  predispose  your  system  for  gout  and  sciatica,  which 
resides  chiefly  in  the  hip'joint. 

Do  not  mount  upon  a  woman  fasting  or  immediately 
before  making  a  meal,  else  you  will  have  pains  in  your 
back,  you  will  lose  your  vigor,  and  your  eyesight  will 
get  weaker. 

If  you  do  it  with  the  woman  bestriding  you,  your  dor- 
sal cord  will  suffer  and  your  heart  will  be  affected;  and 
if  in  that  position  the  smallest  drop  of  the  secretions  of 
the  vagina  enters  your  urethral  canal,  a  stricture  may 

Do  not  leave  your  member  in  the  vulva  after  ejacula- 
tion, as  this  might  cause  gravel,  or  softening  of  the 
vertebral  column,  or  the  rupture  of  the  bloodvessels,  or 
lastly  inflammation  of  the  lungs. 

Too  much  exercise  after  coition  is  also  detrimental. 

Avoid  washing  your  member  after  the  copulation,  as 
this  may  cause  canker. 

As  to  coition  with  old  women,  it  acts  like  a  fatal  poi- 
son; and  it  has  been  said,,  ''Do  not  rummage  old  women, 

102  The  Perfumed  Garden 

were  they  as  rich  as  Karoun."  ^  And  it  has  further  been 
said,  "Beware  of  mounting  old  women;  and  if  they  cover 
you  with  favours."  And  again,  ''The  coitus  of  old 
women  is  a  venomous  meal." 

Know  that  the  man  who  works  a  woman  younger  than 
he  is  himself  acquires  new  vigor;  if  she  is  of  the  same 
age  as  he  is  he  will  derive  no  advantage  from  it,  and, 
finally,  if  it  is  a  woman  older  than  himself  she  will  take 
all  his  strength  out  of  him  for  herself.  The  following 
verses  treat  on  this  subject: — 

"Be  on  your  guard  and  shun  coition  with  old  women; 
In  her  bosom  she  bears  the  poison  of  the  arakime."  ^ 

A  proverb  says  also,  "Do  not  serve  an  old  woman, 
even,  if  she  offers  to  feed  you  with  semolina  and  almond 

The  excessive  practice  of  the  coition  injures  the  health 
on  account  of  the  expenditure  of  too  much  sperm.  For 
as  butter  made  of  cream  represents  the  quitessence  of 
the  milk,  and  if  you  take  the  cream  off,  the  milk  loses  its 
qualities,  even  so  does  the  sperm  form  the  quintessence 
of  nutrition,  and  its  loss  is  debilitating.  On  the  other 
hand,  the  condition  of  the  body,  and  consequently  the 
quality  of  the  sperm  depends  directly  upon  the  food  you 
take.  If,  therefore,  a  man  will  passionately  give  himself 
up  to  the  enjoyment  of  coition,  without  undergoing  too 
great  fatigue,  he  must  live  upon  strengthening  food,  ex' 

^  This  Karoun,  the  Cora  of  the  Bible,  is  reported  by  the 
expositors  to  have  constructed  a  palace  all  covered  with  gold, 
the  doors  being  of  solid  gold.  He  generally  made  a  white  mule 
covered  with  golden  trappings. 

2  Note  of  tbe  autograph  edition. — Arakime  is  the  plural  of 
Arkeum,  the  name  of  a  hedious  serpent  whose  sting  is  fatal. 

Of  Matters  Injurious  in  the  Act  of  Generation     103 

citing  comfits,^  aromatic  plants,  meat,  honey,  eggs,  and 
other  similar  viands.  He  who  follows  such  a  regime  is 
protected  against  the  following  accidents,  to  which  ex- 
cessive coition  may  lead. 

Firstly,  the  loss  of  generation  power. 

Secondly,  the  deterioration  of  his  sight;  for  although 
he  may  not  become  blind,  he  will  at  least  have  to  suffer 
from  eye  diseases  if  he  does  not  follow  my  advice. 

Thirdly,  the  loss  of  his  physical  strength;  he  may  be- 
come like  the  man  who  wants  to  fly  but  cannot,  who, 
pursuing  somebody  cannot  catch  him,  or  who  carrying 
a  burden,  or  working,  soon  gets  tired  and  prostrated. 

He  who  does  not  want  to  feel  the  necessity  for  the 
coition  uses  camphor.  Half  a  mitskal  of  this  substance, 
macerated  in  water,  makes  the  man  who  drinks  it  insen- 
sible to  the  pleasures  of  copulation.  Many  women  use 
this  remedy  when  in  fits  of  jealousy  against  rivals,^  or 
when  they  want  repose  after  great  exercise.  Then  they 
try  to  procure  camphor  that  has  been  left  after  a  burial, 
and  shrink  from  no  expense  of  money  to  get  such  from 
the  old  women  who  have  the  charge  of  the  corpses.* 
They  make  also  use  of  the  flower  of  henna,  which  is 
called  faria;  ^  they  macerate  the  same  in  water,  until  it 

^^  These  comfits  are  called  madjoun,  and  are  prepared  from 
fruit,  particularly  from  cherries  and  pears  cooked  with  honey. 
According  as  they  may  be  wanted  more  or  less  spiced  there 
are   added,   in   varying   quantities,   cinnamon,   musk,   etc. 

2  The  mitskal  is  a  weight  of  three-sevenths  of  a  dirhem,  cor- 
responding to  a  drachm  and  a  half  of  our  old  system  of  weights 
and  is  equal  to   one   gramme  and  ninety  centigrammes. 

2  The  word  derair — the  singular  number  of  which  is  derra, 
and  which  is  rendered  in  the  translation  with  rivals — comes 
from  a  root  which  signifies  to  be  injurious. 

•*  With  the  Mussulmans  it  is  customary  to  wash  the  dead 
with  the  greatest  assiduity  with  perfumed  waters  before  they 
are  buried. 

104  The  Perfumed  Garden 

turns  yeiiow,  and  thus  supply  themselv^es  with  a  bever- 
age which  has  almost  the  same  effect  as  camphor. 

I  have  treated  of  these  remedies  in  the  present  chap' 
ter,  although  this  is  not  their  proper  place;  but  I  thought 
that  this  information,  as  here  given,  may  be  of  use  to 

There  are  certain  things  which  will  become  injurious 
if  constantly  indulged  in  and  which  in  the  end  affect  the 
health.  Such  are:  too  much  sleep,  long  voyages  in  un- 
favourable  season,  which  latter,  particularly  in  cold  coun- 
tries,  may  weaken  the  body  and  cause  disease  of  the 
spine.  The  same  effects  may  arise  from  the  habitual 
handling  of  bodies  which  engender  cold  and  humidity, 
like  plaster,  etc. 

For  people  who  have  difficulty  in  passing  their  water 
the  coitus  is  hurtful. 

The  habit  of  consuming  acid  food  is  debilitating. 

To  keep  the  member  in  the  vulva  of  a  woman  after 
the  ejaculation  has  taken  place,  be  it  for  a  long  or  a  short 
time,  enfeebles  that  organ  and  makes  it  less  £t  for  coi' 

If  you  are  lying  with  a  woman,  do  her  business  sev' 
eral  times  if  you  feel  inclined,  but  take  care  not  to  over- 
do it,  for  it  is  a  true  word  that  "He  who  plays  the  game 
of  love  for  his  own  sake,  and  to  satisfy  his  desires,  feels 
the  most  intense  and  durable  pleasure;  but  he  who  does 
it  to  satisfy  the  lust  of  another  person  will  languish,  lose 
all  his  desire,  and  finishes  by  becoming  impotent  for 

The  sense  of  these  words  is,  that  a  man  when  he  feels 

^  Henna  is  a  plant  which  is  in  great  demand  with  Arabs. 
The  dried  leaves  of  it  are  reduced  to  a  powder  or  stepped  in 
water,  and  are  then  used  to  rouge  the  nails,  feet,  hands,  hair 
and  beard. 

Of  Matters  Injurions  in  the  Act  of  Generation     105 

disposed  for  it  can  give  himself  up  to  the  exercise  of  the 
coitus  with  more  or  less  ardour  according  to  his  desires, 
and  at  the  time  which  best  suits  him,  without  any  fear  of 
future  impotence,  if  his  enjoyment  is  provoked  and  regu- 
lated only  by  his  feeling  the  want  of  lying  with  a  woman. 

But  he  who  makes  love  for  the  sake  of  somebody  else, 
that  is  to  say,  only  to  satisfy  the  passion  of  his  mistress, 
and  tries  all  he  can  to  attain  that  impossibility,  that  man 
will  act  against  his  own  interest  and  imperil  his  health 
to  please  another  person. 

As  injurious  may  be  considered  coition  in  the  bath 
or  immediately  after  leaving  the  bath;  after  having  been 
bled  or  purged  or  such  like.  The  coitus  after  a  heavy 
bout  of  drinking  is  likewise  to  be  avoided.  To  exercise 
the  coitus  with  a  woman  during  her  courses  is- detrimen- 
tal to  the  man  as  to  the  woman  herself,  as  at  that  time 
her  blood  is  vitiated  and  her  womb  cold,  and  if  the  least 
drop  of  blood  should  get  in  the  man's  urinary  canal 
numerous  maladies  may  supervene.  As  to  the  woman, 
she  feels  no  pleasure  during  her  courses,  and  holds  the 
coitus  in  aversion. 

As  regards  the  copulation  in  the  bath,  some  say  that 
there  is  no  pleasure  to  be  derived  from  it,  if,  as  is  be- 
lieved, the  degree  of  enjoyment  is  dependent  upon  the 
warmth  of  the  vulva,  and  in  the  bath  the  vulva  cannot 
be  otherwise  than  cold,  and  consequently  unfit  for  giv- 
ing pleasure.  And  it  is  not  to  be  forgotten  that  the 
water  penetrating  into  the  sexual  parts  of  man  or  woman 
may  lead  to  grave  results. 

It  is  pretended  that  to  look  into  the  cavity  of  the 
vagina  is  injurious  to  the  eyes.  This  is  a  question  for  a 
physician  and  not  for  a  mere  advisor. 

It  is  told  with  regard  to  this  subject  that  Hacen  ben 

106  The  Perfumed  Garden 

Isehac,  Sultan  of  Damascus,  was  in  the  habic  of  examin' 
ing  the  interior  of  women's  parts,  and  being  warned  not 
to  do  it  he  said,  "Is  there  a  pleasure  preferable  to  this?" 
And  thus  before  long  he  was  blind. 

The  coitus  after  a  full  meal  may  occasion  rupture  of 
the  intestines.  It  is  also  to  be  avoided  after  undergoing 
much  fatigue,  or  at  a  time  of  very  hot  or  very  cold 

Amongst  the  accidents  which  may  attend  the  act  of 
coition  in  hot  countries  may  be  mentioned  sudden  blind' 
ness  without  any  previous  symptoms. 

The  repetition  of  the  coitus  without  washing  the  parts 
ought  to  be  shunned,  as  it  may  enfeeble  the  virile  power. 

The  man  must  also  abstain  from  copulation  with  his 
wife  if  he  is  in  a  state  of  legal  impurity,^  for  if  she  be' 
come  pregnant  by  such  coition  the  child  could  not  be 

After  ejaculation  do  not  remain  close  to  the  woman,  as 
the  disposition  for  recommencing  will  suffer  by  doing  so. 

Care  is  to  be  taken  not  to  carry  heavy  loads  on  one's 
back  or  to  over'Cxert  the  mind,  if  one  does  not  want  the 
coitus  to  be  impeded.  It  is  also  not  well  to  constantly 
wear  vestments  made  of  silk  ^  as  they  impair  all  the  en' 

1  Note  in  the  autograph  edition. — Legal  impurity  is  due  to 
different  causes,  enumerated  by  Sidi  Khelil,  in  chap.  i.  of  his 
"Rehgious  Jurisprudence."  The  same  disappears  by  ablution  or 
by  lotion.  To  give  an  example,  I  shall  cite  the  following  ex' 
tract  from  that  chapter.  "The  lotion  is  obhgatory  for  any  male 
person  arrived  at  the  age  of  puberty  who  has  introduced  only 
the  gland  of  his  verge,  be  it  in  carnal  connection  with  a  woman, 
or  with  an  animal,  or  with  a  corpse,  or  (in  case  of  malforma- 
tion,  or  on  account  of  flaccidity)  who  has  thus  introduced  part 
of  his  verge  to  the  length  of  the  gland."  (Translation  of 

2  It  is  probably  owing  to  the  great  warmth  developed  by  silk 
that  the  author  thinks  the  wearing  of  silken  stuffs  to  be  inju' 
rious  with  respect  to  coition.  It  may,  in  fact,  be  admitted  that 
they  have  that  effect. 

Of  Matters  Injurious  in  the  Act  of  Generation     107 

ergy  for  copulation.  Silken  cloths  worn  by  women  also 
affect  injuriously  the  capacity  for  erection  of  the  virile 

Fasting,  if  prolonged,  calms  the  sexual  desires;  but  in 
the  beginning  it  excites  them. 

Abstain  from  greasy  liquids,  as  in  the  cqurse  of  time 
they  diminish  the  strength  necessary  for  coition. 

The  effect  of  snuff,  whether  plain  or  scented,  is  sim' 

It  is  bad  to  wash  the  sexual  parts  with  cold  water  di' 
rectly  after  copulation;  in  general,  washing  with  cold 
water  calms  down  the  desire,  while  warm  water  strength' 
ens  it. 

Conversation  with  a  young  woman  excites  in  the  man 
the  rection  and  passion  commensurate  with  the  youth- 
fulness  of  a  woman. 

An  Arab  addressed  the  following  recommendations  to 
his  daughter  at  the  time  when  he  conducted  her  to  her 
husband:  "Perfume  yourself  with  water!"  meaning  that 
she  should  frequently  wash  her  body  with  water  in  pref' 
erence  to  perfumes;  which  are  not  suitable  to  everyone. 

It  is  also  reported  that  a  woman  having  said  to  her 
husband,  "You  are  then  a  nobody,  as  you  never  perfume 
yourself!"  he  made  answer,  "Oh,  you  sloven!  it  is  for 
the  women  to  emit  a  sweet  odour." 

The  abuse  of  coition  is  followed  by  the  loss  of  the 
taste  for  its  pleasures;  and  to  remedy  this  loss  the  suf' 
ferer  must  anoint  his  member  with  a  mixture  of  the 
blood  of  a  hc'goat  with  honey.  This  will  procure^for 
him  a  marvellous  effect  in  making  love. 

It  is  said  that  reading  the  Koran  also  predisposes  for 

Remember  that  a  prudent  man  wrill  beware  of  abusing 

108     .    .  The  Perfumed  Garden 

the  enjoyment  of  the  coition.  The  sperm  is  the  water  of 
Ufe;  if  you  use  it  economically  you  will  be  always  ready 
for  love's  pleasures;  it  is  the  light  of  your  eye;  do  not  be 
lavish  with  it  at  all  times  and  whenever  you  have  a  fancy 
for  enjoyment,  for  if  you  are  not  sparing  with  it  you  will 
expose  yourself  to  many  ills.  Wise  medical  men  say,  ''A 
robust  constitution  is  indispensable  for  copulation,  and 
he  who  is  endowed  with  it  may  give  himself  up  to  pleas- 
ure without  danger;  but  it  is  otherwise  with  the  weakly 
man;  he  runs  into  danger  by  indulging  freely  with 

The  sage.  Es  Sakli,  has  thus  determined  the  limits  to 
be  observed  by  man  as  to  the  indulgence  of  the  pleasures 
of  coition:  Man,  be  he  phlegmatic  or  sanguine,  should 
not  make  love  more  than  twice  or  thrice  a  month;  bilious 
or  hypochondriac  men  only  once  or  twice  a  month.  It 
is  nevertheless  a  well  established  fact  that  nowadays  men 
of  any  of  these  four  temperaments  are  insatiable  as  to 
coition,  and  give  themselves  up  to  it  day  and  night,  tak' 
ing  no  heed  how  they  expose  themselves  to  numerous 

Women  are  more  favoured  than  men  in  indulging 
their  passion  for  coition.  It  is  in  fact  their  specialty;  and 
for  them  it  is  all  pleasure;  while  men  run  many  risks  in 
abandoning  themselves  without  reserve  to  the  pleasures 
of  love. 

Having  thus  treated  of  the  dangers  which  may  occur 
from  the  coitus,  I  have  considered  it  useful  to  bring  to 
your  knowledge  the  following  verses  which  contain  hygi' 
enic  advice  in  this  respect.  These  verses  have  been  com- 
posed by  the  order  of  Haroun  er  Rachid  ^  by  the  most 
noted  physicians  of  his  time,  whom  he  had  asked  to 

1  The  Haroun  er  Rachid  in  question  was  KaHf  in  the  y«â£ 
170,  and  was  acknowledged  to  have  been  one  of  the  most 
meritorious,  eloquent,  cultured  and  generous  rulers. 

Of  Matters  Injurious  in  the  Act  of  Generation     109 

inform  him  of  the  remedies  for  combating  ills  caused  by 

"Eat  slowly,  if  your  food  shall  do  you  good, 
And  take  good  care,  that  it  be  well  digested. 
Beware  of  things  which  want  hard  mastication; 
They  are  bad  nourishment,  so  keep  from  them. 
Drink  not  directly  after  finishing  your  meal, 
Or  else  you  go  half  way  to  meet  an  illness. 
Keep   not  within  you  what  is  of  excess. 
And  if  you  were  in  the  most  susceptible  circles, 
Attend  to  this  well  before  seeking  your  bed, 
For  rest  this  is  the  first   necessity. 
From   medicines  and   drugs  keep  well  away. 
And   do  not  use  them  unless  very  ill. 
Use  all  precautions  proper,  for  they  keep 
Your  body  sound,  and  are  the  best  support. 
Don't  be  too  eager  for  round'breasted  wom^cn; 
Excess  of  pleasure  soon  will  make  you  feeble. 
And  in  coition  you  may  find  a  sickness; 
And  then  you  find  too  late  that  in  coition 
Our  spring  of  life  runs  into  women's  vulva. 
And  before   all   beware   of  aged  women, 
For  their  embraces  will  to  you  be  poison. 
Each  second  day  a  bath  should  wash  you  clean; 
Remember  these  precepts  and  follow  them." 

Those  were  the  rules  given  by  the  sages  to  the  master 
of  benevolence  and  goodness,  to  the  generous  of  gen^ 

All  sages  and  physicians  agree  in  saying  that  the  ills 
which  afflict  man  originate  with  the  abiise  of  coition. 
The  man  therefore  who  wishes  to  preserve  his  health, 
and  particularly  his  sight,  and  who  wants  to  lead  a 
pleasant  life  will  indulge  with  moderation  in  love's 
pleasures,  aware  that  the  greatest  evils  may  spring  there- 



Know,  O  Vizir  (to  whom  God  be  good!),  that  man' 
member  bears  different  names,  as:  ^ 

Ed  de  keur,  the  virile  member. 

El  kamera,  the  penis. 

El  air,  the  member  for  generation. 

El  hamama,  the  pigeon. 

Et  teunnana,  the  tinkler. 

El  heurmak,  the  indomitable. 

El  ahlil,  the  liberator. 

Ez;  zeub,  the  verge. 

El  hammache,  the  exciter. 

El  fadelak,  the  deceiver. 

En  naasse,  the  sleeper. 

Ez  zodamne,  the  crowbar. 

El  khiade,  the  tailor. 

Mochefi  el  relil,  the  extinguisher  of  passion. 

Ei  khorrate,  the  turnabout. 

El  deukkak,  the  striker. 

El  aouame,  the  swimmer. 

Ed  dekhal,  the  housebreaker. 

El  khorradj,  the  sorter. 

El  aouar,  the  one-eyed. 

El  fortass,  the  bald. 

1  Rabelais  also  gives  in  his  history  of  Pantagruel  divers  more 
or  less  curious  names  to  the  organ  of  generation  pf  man. 

Names  Given  to  the  Sexual  Parts  of  Man         111 

Abou  aine,  the  one  with  an  eye.^ 

El  atsar,  the  pusher. 

Ed  dommar,  the  strong'headed. 

Abou  rokba,  the  one  with  a  neck.^ 

Abou  quetaia,  the  hairy  one.^ 

El  besiss,  the  impudent  one. 

El  mostahi,  the  shamefaced  one. 

El  bekkai,  the  weeping  one. 

El  hezzaz,  the  rummager. 

El  lezzaz,  the  unionist. 

Abou  laaba,  the  expectorant. 

Ech  chebbac,  the  chopper. 

El  hattack,  the  digger. 

El  fattache,  the  searcher. 

El  hakkak,  the  rubber. 

El  mourekhi,  the  flabby  one. 

El  motela,  the  ransacker. 

El  mokcheuf,  the  discoverer. 

As  regards  the  names  of  kamera  ^  and  dekeur,  their 
meaning  is  plain.  Dekeur  is  a  word  which  signifies  the 
male  of  all  creatures,  and  is  also  used  in  the  sense  of 
"'mention"  and  "memory."  When  a  man  has  met  with 
an  accident  to  his  member,  when  it  has  been  amputated, 

^  The  word  "abou"  signifies  father,  and  "abou  aine,"  literally 
translated,  means  father  of  the  eye.  But  in  reality  the  word 
used  in  this  way  indicates  the  possession,  and  means  who  has. 
See  the  "Chrestomathie  Arabe"  of  Bresnier,  page  67,  second 
edition,  note  2  of  No.  xv. 

There  are  a  great  many  similar  combinations  of  words  form- 
ing  surnames  or  nicknames.  Frequent  recurrences  in  this  sense 
will  appear  in  this  work. 

2  Kamera  also  signifies  the  "gland  of  the  penis."  The  root  of 
it,  kemeur,  means,  "to  have  a  larger  penis  or  gland  than  any 
other  man,"  and  in  a  third  form,  "rivaUing  any  body  with  re 
spect  to  the  size  of  the  penis. 

112  The  Perfumed  Garden 

or  has  become  weak,  and  he  can,  in  consequence,  no 
longer  fulfil  his  conjugal  duties,  they  say  of  him:  ''the 
member  of  such  a  one  is  dead";  which  means:  the  re- 
membrance of  him  will  be  lost,  and  his  generation  is  cut 
off  by  the  root.  When  he  died  they  will  say,  "His  mem- 
ber  has  been  cut  off,"  meaning,  ''His  memory  is  departed 
from  the  world."  ^ 

The  dekeur  plays  also  an  important  part  in  dreams. 
The  man  who  dreams  that  his  member  has  been  cut  off 
is  certain  to  live  long  after  that  dream,  for,  as  said 
above,  it  presages  his  loss  of  memory  and  the  extinction 
of  his  race. 

I  shall  treat  this  subject  more  particularly  in  the  ex' 
plication  of  dreams.^ 

The  teeth  (senane)  represent  years  (senine)  ;  if  there- 
fore a  man  sees  in  a  dream  a  fine  set  of  teeth,  this  is  for 
him  a  sign  of  a  long  life. 

If  he  sees  his  nail  (defeur)  reversed  or  upside  down, 
this  is  an  indication  that  the  victory  (defeur)  which  he 
has  gained  over  his  enemies  will  change  sides;  and  from 
a  victor;  he  will  become  the  vanquished;  inversely,  if  he 
sees  the  neal  of  his  enemy  turned  the  wrong  way,  he  can 
conclude  that  the  victory  which  had  been  with  his  en- 
emy will  soon  return  to  him. 

The  sight  of  a  lily  (sonsana)  is  the  prognostication  of 
a  misfortune  lasting  a  year  (son,  misfortune;  sena,  year). 

The  appearance  of  ostriches  (namate)  in  dreams  is  of 
bad  augury,  because  their  name  being  formed  of  naa 
and  mate,  signifies  "news  of  death,"  namely,  peril. 

1  Note  of  the  autograph  edition. — There  is  here  a  play  of 
words  respecting  the  different  meanings  of  dekeur,  and  which 
it  is  impossible  to  give  in  English. 

-  The  exphcation  of  these  dreams  turns  generally  upon  words 
with  several  meanings,  or  upon  references  to  the  radical  letters 
of  which  they  are  composed. 

Names  Given  to  the  Sexiial  Parts  of  Mem         113 

To  dream  of  a  shield  (henata)  means  the  coming  on 
of  all  sorts  of  misfortune,  for  this  word,  by  a  change  of 
letters,  gives  koul  afa,  "all  bad  luck." 

The  sight  of  a  fresh  rose  (ourarde)  announces  the  ar' 
rival  (oroud)  of  a  pleasure  to  make  the  heart  tremble 
with  joy;  a  faded  rose  indicates  deceitful  news.  It  is  the 
same  with  baldness  of  the  temples,  and  similar  things.^ 

The  pessamine  (yasmine)  is  formed  of  yas,  signifying 
deception,  or  the  happening  of  a  thing  contrary  to  your 
wish,  and  mine,  which  means  untruth.  The  man,  then, 
who  sees  a  pessamine  in  his  dream  is  to  conclude  that 
the  deception,  yas,  in  the  name  yasmine,  is  an  untruth, 
and  will  thus  be  assured  of  the  success  of  his  enterprise.^ 
However,  the  prognostications  furnished  by  the  jessa- 
mine have  not  the  same  character  of  certainty  as  those 
given  by  the  rose.  It  differs  greatly  from  this  latter- 
flower,  inasmuch  as  the  sUghtest  breath  of  wind  v>;ill 
upset  it. 

The  sight  of  a  saucepan  (beurma)  announces  the  con- 
clusion (anuberame)  of  affairs  in  which  one  is  engaged. 
Abou  DjaheP  (God's  curse  be  upon  him!)  has  added 
that  such  conclusion  would  take  place  during  the  night. 

A  jar  (khabia)  is  the  sign  of  turpitude  (khebets)  in 
every  kind  of  affair,  unless  it  is  one  that  has  fallen  into  a 

^  Some  Mussulmans  have  the  hairs  plucked  from  the  temples 
in  order  to  look  younger.  This  operation,  which  does  not  real- 
ize, in  the  eyes  of  strangers,  the  appearance  of  a  reality,  is  con- 
sidered by  the  author  as  being  like  the  announcements  of  lying 

-  This  play  of  words  upon  jessamine  is  taken  from  the  work 
of  Azzedine  el  Mocadesi,  called,  "The  Birds  and  the  Flowers." 

■''Abou  Djahel,  one  of  the  foremost  men  of  the  Koreichites, 
was  a  sworn  enemy  of  Mohammed  and  of  his  doctrine.  His 
real  name  is  Ameur  bên  Heichame,  of  the  family  of  Moukh- 
zoum.  He  received  also  the  surname  of  Abou  el  Heukoum,  the 
man   gifted  with  wisdom. 

114  The  Perfumed  Garden 

pit  or  river  and  got  broken,  so  as  to  let  escape  all  the 
calamities  contained  in  it. 

Sawing  wood  (nechara)  means  good  news  (bechara) . 

The  inkstand  (douaia)  indicates  the  remedy  (doua), 
namely,  the  cure  of  a  malady,  unless  it  be  burnt,  broken 
or  lost,  when  it  means  the  contrary. 

The  turban  (amama)  if  seen  to  fall  over  the  face  and 
covering  the  eyes  is  a  presage  of  blindness  (aina),  from 
which  God  preserve  us! 

The  finding  again  in  good  condition  a  gem  that  has  been 
lost  or  forgotten  is  a  sign  of  success. 

If  one  dreams  that  he  gets  out  of  a  window  (taga)  he 
will  know  that  he  will  come  with  advantage  out  of  all 
transactions  he  may  have,  whether  important  or  not. 
But  if  the  window  seen  in  the  dream  is  narrow  so  that 
he  had  trouble  to  get  out,  it  will  be  a  sign  to  him  that  in 
order  to  be  successful  he  will  have  to  make  efforts  in 
proportion  to  the  difficulty  experienced  by  him  in  get' 
ting  out. 

The  bitter  orange  signifies  that  from  the  place  where 
it  was  seen  calumnies  will  be  issuing.^ 

Trees  (achedjar)  mean  discussions  (mechadjera) . 

The  carrot  (asefnaria)  prognosticates  misfortune 
(asef)  and  sorrow. 

The  turnip  (cufte)  means  for  the  man  that  has  seen  it 
a  matter  that  is  past  and  gone  (ameur  fate) ,  so  that  there 
is  no  going  back  to  it.  The  matter  is  weighty  if  it  ap- 
peared large,  of  no  importance  if  seen  small;  in  shorty 
important  in  proportion  to  the  size  of  the  turnip  seen.^ 

1  The  connection  no  doubt  originates  with  the  fact  that  cal- 
umny bears  bitter  fruits,  hke  the  one  in  question. 

2  It  must  be  confessed,  looking  at  the  forced  relationship  be- 
tween "cufte"  and  "ameur  fate,"  that  the  author  gets  easily  over 
any  difficulties  in  his  explanations  of  dreams.    - 

Names  Given  to  the  Sexual  Parts  of  Man         115 

A  musket  seen  without  its  being  fired  means  a  corn- 
plot  contrived  in  secret,  and  of  no  importance.  But  if  it 
is  seen  going  off  it  is  a  sign  that  the  moment  has  ar- 
rived  for  the  reahzation  of  the  complot. 

The  sight  of  fire  is  of  bad  augury. 

If  the  pitcher  (brik)^  of  a  man  who  has  turned  to  God 
breaks,  this  is  a  sign  that  his  repentance  is  in  vain,  but  if 
the  glass  out  of  which  he  drinks  wine  breaks,  this  means 
that  he  returns  to  God. 

If  you  have  dreamed  of  feasts  and  sumptuous  ban- 
quets, be  sure  that  quite  contrary  things  will  come  to 

If  you  have  seen  somebody  bidding  adieu  to  people 
on  their  going  away  you  may  be  certain  that  it  will  be 
the  later  who  will  shortly  wish  him  a  good  journey, 
for  the  poet  says: 

"If  you  have  seen  your  friend  saying  good-bye,  rejoice; 

Let  your  soul  be  content  as  to  him  who  is  far  away, 

For  you  may  look  forward  to  his  speedy  return, 

And  the  heart  of  him  who  said  adieu  will  come  back  to  you."  ^ 

The  coriander  (keusbeur)  signifies  that  the  vulva 
(keuss)   is  in  proper  condition. 

On  this  subject  there  is  a  story  that  the  Sultan  Haroun 
er  Rachid  having  with  him  several  persons  of  mark  with 
whom  he  was  familiar,  rose  and  left  them  to  go  to  one  of 
his  wives,  with  whom  he  wanted  to  enjoy  himself.    He 

1  The  "brik"  is  a  small  earthenware  pitcher  provided  with  a 
handle,  which  the  Arab  generally  carries  about  with  him  filled 
with  water  for  quenching  his  thirst.  It  has  a  peculiar  shaped 
neck,  which  allows  the  water  to  be  drunk  easily. 

2  This  is  again  a  play  of  words  by  transposing  letters,  which 
the  author  employs  for  explaining  dreams,  like  the  one  given 
in  Note  2  on  p.  117.  The  case  here  rests  upon  the  words 
"aoud"   and  "oudaa,"  adieu. 

116  The  Perfumed  Garden 

found  her  suffering  from  the  courses,  and  returned  to 
his  companions,  resigned  to  his  disappointment. 

Now  it  happened  that  a  moment  afterwards  the  wo- 
man found  herself  free  from  her  discharge.  When  she 
had  assured  herself  of  this,  she  made  forthwith  her  ablu- 
tions, and  sent  to  the  Sultan  by  a  negress,  a  plate  of 

Haroun  er  Rachid  was  seated  amongst  his  friends 
when  the  negress  brought  the  plate  to  him.  He  took  it 
and  examined  it,  but  did  not  understand  the  meaning  of 
its  being  sent  to  him  by  his  wife.  At  last  he  handed  it 
to  one  of  his  poets,  who,  having  looked  at  it  attentively, 
i^ecited  to  him  the  following  verses. 

"She  has  sent  you  coriander  (k.eusheur)i 
White  as  sugar; 
•    I  have  placed  it  in  my  palm, 

And  concentrated  all  my  thoughts  upon  it, 

In  order  to  find  out  its  meaning; 

And  I  have  seized  it.    O  my  master,  what  she  wants  to  say. 

It  is,  'My  vulva  is  restored  to  health'  (keussi  bcuri)." 

Er  Rachid  was  surprised  at  the  wit  shown  by  the  wo- 
man, and  at  the  poet's  penetration.  Thus  that  which 
was  to  remain  a  mystery  remained  hidden,  and  that 
which  was  to  be  known  was  divulged. 

A  drawn  sword  is  a  sign  of  war,  and  the  victory  wHl 
remain  with  him  who  holds  its  hilt.  . 

A  bridle  means  servitude  and  oppression. 

A  long  beard  points  to  good  fortune  and  prosperity; 
but  it  is  a  sign  of  death  if  it  reaches  down  to  the  ground. 

Others  pretend  that  the  intelligence  of  each  man  is  in 

^  The  coriander,  "keusbeur,"  preserves,  viands,  as  salt  .daes. 
The  viands  dried  and  seasoned  with  spices,  are  caîîed  "khelia." 
They  will  keep  good  for  a  year  and  longer.  Coriander  is,  more' 
over,  a  stimulant. 

Names  Given  to  the  Sexual  Parts  of  Man         117 

an  inverse  proportion  to  the  length  of  his  beard;  that  is 
to  say,  a  big  beard  denotes  a  small  mind.  A  story  goes 
in  this  respect,  that  a  man  who  had  a  long  beard  saw 
one  day  a  book  with  the  following  sentence  inscribed  on 
its  back.  ''He  whose  chin  is  garnished  with  a  large 
beard  is  as  foolish  as  his  beard  is  long."  Afraid  of  be- 
ing  taken  for  a  fool  by  his  acquaintances,  he  thought  of 
getting  rid  of  what  there  was  too  much  of  his  beard,  and 
to  this  end,  it  being  night  time,  he  grasped  a  handful  of 
his  beard  close  to  the  chin,  and  set  the  remainder  on  fire 
by  the  light  of  the  lamp.  The  flame  ran  rapidly  up  the 
beard  and  reached  his  hand,  which  he  had  to  withdraw 
precipitately  on  account  of  the  heat.  Thus  his  beard 
was  burnt  off  entirely.  Then  he  wrote  on  the  back  of 
the  book  under  the  abovementioned  sentence,  "These 
words  are  entirely  true.  I,  who  am  now  writing  this, 
have  proved  their  truth."  Being  himself  convinced  that 
the  weakness  of  the  intellect  is  proportioned  to  the 
length  of  the  beard.^ 

On  the  same  subject  it  is  related  that  Haroun  er 
Rachid,  being  in  a  kiosk,  saw  a  man  with  a  long  beard. 
He  ordered  the  man  to  be  brought  before  him,  and 
when  he  was  there  he  asked  him,  ''What  is  your  name?" 
"Abou  Arouba,"  replied  the  man.  "What  is  your  pro- 
fession?"    "I  am  master  in  controversy. 

Haroum  then  gave  him  the  following  case  to  solve.   A 

1  This  little  tale  brings  out,  not  without  humour,  the  double 
stupidity  of  the  man  who  is  its  hero,  and  who,  not  content 
with  burning  off  his  whole  beard,  and  probably  also  burning 
his  skin,  is  writing  down  a  certificate  of  his  imbecility  in  the 
inscription  which  he  adds  with  his  own  hand  on  the  back  of 
the  book.  One  may,  up  to  a  certain  point,  discern  here  a  con- 
nection between  this  demonstration  and  the  famous  argument: 
Epimenides  says,  "That  the  Cretans  are  liars."  Now  Epimenides 
is  a  Cretan. 

118  The  Perfumed  Gm-den 

man  buys  a  hc'goat,  who,  in  voiding  his  excrements,  hits 
the  buyer's  eye  with  part  of  it  and  injures  the  same. 
Who  has  to  pay  for  the  damages?  ''The  seller,"  prompt' 
ly  says  Abou  Arouba.  "And  why?"  asked  the  Kalif. 
"Because  he  had  sold  the  animal  without  warning  the 
buyer  that  it  had  a  catupult  in  its  anus,"  answered  the 
man.  At  these  words  the  Kalif  began  to  laugh  immod' 
erately,  and  recited  the  following  verses: 

"When  the  beard  of  the  young  man 
Has  grown  down  to  his  navel, 
The  shortness  of  his  intellect  is  in  my  eyes 
Proportioned  to  the  length  his  beard  has  grown." 

It  is  averred  by  many  authors  that  amongst  proper 
names  there  are  such  as  bring  luck  and  others  that  bring 
ill  luck,  according  to  the  meaning  they  bear. 

The  names  Ahmed,  Mohammed,  Hamdouna,  Ham' 
doun  indicate  in  encounters  and  dreams  the  lucky  issue 
arrived  at  in  a  transaction.^  Ali,  Alia  indicate  the  height 
and  elevation  of  rank.^  Naserouna,  Naseur,  Mansour, 
Naseur  Allah,  signify  triumph  over  enemies.^  Salem, 
Salema  Selim,  Selimane  indicate  success  in  all  affairs; 
also  security  for  him  who  is  in  danger.'*  Fetah  Allah, 
Fetah  indicate  victory,  like  all  the  other  names  which  in 
their  meaning  speak  of  lucky  things.^    The  names  Rad, 

^  The  root  of  these  names  is  "hamd,"  which  means  to  praise, 
glorify,  to  bear  oneself  worthy  of  praise. 

2  The  root  is  "ala,"  signifying  high,  elevated  both  in  reality 
and  figuratively. 

3  From  "neseur,"  meaning  to  help,  and  by  extension  to  carry 
off  the  victory.  The  word  God  is  understood;  helped  by  God 
is  being  victorious. 

^From  the  root  "selem,"  which  means  to  be  right  and  well, 
to  escape  from  a  danger,  to  be  safe. 
^  Ahmed,  Mohammed,  etc. 

Names  Given  to  the  Sexual  Parts  of  Man        119 

Raad  signify  thunder,  tumult,  and  comprise  everythiiag 
in  connection  with  this  meaning.^  Abou  el  Feurdj  and 
Ferendj  indicate  joy;  Ranem  and  Renime  success,  Khalf 
Allah  and  Khaleuf  compensation  for  a  loss,  and  benedic- 
tion. The  sense  of  Abder  Rassi,  Hafid  and  Mahfond  is 
favourable.  The  names  in  which  the  words  latif  (bene- 
volent), mourits  (helpful),  hanine  (compassionate),  aziz 
(beloved) ,  carry  with  them,  in  conformity  with  the  sense 
of  these  words,  the  ideas  of  benevolence,  lateuf  (char- 
ity) ,  iratsa  (compassion) ,  hanana,  and  aiz  (favour) .  As 
an  example  of  words  of  an  unfavourable  omen  I  will 
cite  el  ouar,  el  ouara,  which  imply  the  idea  of  difficulties. 

As  supporting  the  truth  of  the  preceding  observations 
I  will  refer  to  this  saying  of  the  Prophet  (the  salutation 
and  benevolence  of  God  to  him!).  Compare  the  names 
appearing  in  your  dreams  with  their  significance,  so  that 
you  may  draw  therefrom  your  conclusions."  ^ 

I  must  confess  that  this  was  not  the  place  for  treating 
of  this  subject,  but  one  word  leads  on  to  more.  I  now 
return  to  the  subject  of  this  chapter,  viz:  the  different 
names  of  the  sexual  parts  of  man. 

The  name  of  el  air  is  derived  from  el  kir  (the  smith's 
bellows) .  In  fact  if  you  turn  in  the  latter  word  the  K, 
kef,  so  that  it  faces  the  opposite  way,  you  will  find  the 
word  to  read  ei  air.^     The  member  is  called  so  on  ac- 

1  The  root  "rad"  signifies  to  thunder,  menace  as  a  verb;  and 
tumult,  trembling,  misfortune,  calamity  as  a  substantive. 

2  See  the  hadits,  or  traditions  left  by  Mohammed. 

3  This  origin  of  the  wprd  air,  although  ingeniojis,  is  unlikely. 
It  rests  upon  turning  the  Arab  letter  kef,  preceded  by  the  letter 
lam  making  it  lam  alif.  It  is  thus  that  kir,  turning  the  kef  the 
other  way,  will  read  air. 

120  The  Perfumed  Garden 

count  of  its  alternate  swelling  and  subsiding  again.  If 
swollen  up  it  stands  erect,  and  if  not  sinks  down  flaccid. 

It  is  called  el  hamama  (the  pigeon) ,  because  after  hav- 
ing been  swelled  out  it  resembles  at  the  moment  when  it 
returns  to  repose  a  pigeon  sitting  on  her  eggs.^ 

El  teunnana  (the  tinkler) . — So  called  because  when  it 
enters  or  leaves  the  vulva  in  coition  it  makes  a  noise. 

El  heurmak  (the  indomitable).^ — It  has  received  this 
name  because  when  in  a  state  of  erection  it  begins  to 
move  its  head,  searching  for  the  entrance  to  the  vulva 
till  it  has  found  it,  and  then  walks  in  quite  insolently, 
without  asking  leave. 

El  ahlil  (the  Hberator). — Thus  called  because  in  pene- 
trating into  the  vulva  of  a  woman  thrice  repudiated  it 
gives  her  the  liberty  to  return  to  her  first  husband.^ 

Ez;  zeub  (the  verge).— From  the  word  deub,  which 
means  creeping.  This  name  was  given  to  the  member 
because  when  it  gets  between  a  woman's  thighs  and  feels 
a  plump  vulva  it  begins  to  creep  upon  the  thighs  and  the 
Mount  of  Venus,  then  approaches  the  entrance  of  the 
vulva,  and  keeps  creeping  in  until  it  is  in  possession  and 
is  comfortably  lodged,  and  having  it  all  its  own  way  pen- 
etrates into  the  middle  of  the  vulva,  there  to  ejaculate.* 

1  In  Arabic  the  word  which  signifies  eggs  is  also  used  for 
testicles,  hence  the  comparison  made  by  the  author. 

2  Heurmak  is  not  a  common  Arabian  word.  It  signifies  a 
fiery,   violent,   indomitable   stallion. 

^  Note  of  the  autograph  edition. — According  to  the  Mussul- 
man law  a  wife  that  has  been  divorced  by  the  thrice  repeated 
formula  cannot  marry  again  her  first  husband  until  she  has 
married  another  man,  and  been  divorced  from  him. 

*  In  several  passages  of  this  work  the  man  is  advised  when 
in  coition  to  place  his  member  well  in  the  centre  of  the  vagina 
at  the  crisis.  The  Arabian  sages  arc  not  agreed  upon  the  sense 
of  this  advice. 

Nantes  Given  to  the  Sexual  Parts  of  Man        121 

El  hammache  (the  exciter)  .—It  has  received  this  name 
because  it  irritates  the  vulva  by  frequent  entries  and 

El  fadelak  (the  deceiver)  .—It  takes  this  name  from  its 
ruses  and  deceits.  This  expression  signifies  liar.  Calling 
somebody  a  fadelak  means  that  he  is  a  deceiver.  When 
he  desires  coition  he  says,  "If  God  gives  me  the  chance 
to  encounter  a  vulva  I  shall  never  part  with  it."  And 
when  he  has  got  at  one  he  is  soon  sated;  his  presumption 
is  apparent,  and  he  looks  at  it  despairingly,  because  he 
has  been  boasting  that,  once  in,  he  would  not  come  out 

In  coming  near  a  woman  it  is  getting  again  into  erec- 
tion, and  seems  to  say  to  the  vulva,  "To-day  I  shall 
quench  my  desires  with  you,  O  my  soul!"  The  vulva, 
seeing  it  erect,  and  stiff,  is  surprised  at  its  dimensions, 
and  seems  to  say,  "Who  could  take  in  such  a  member?" 
For  any  other  answer,  it  gets  its  head  into  the  lips  of  the 
vulva,  makes  it  open  its  mouth,  and  penetrate  to  its  bot- 
tom. When  it  begins  to  move  about,  the  vulva  makes 
fun  of  it,  saying,  "How  deceitful  your  movements  is!" 
for  before  it  has  been  in  long  it  retires  again;  and  the 
two  testicles  seem  to  say  to  each  other,  "Our  member  is 
dead;  it  has  succumbed  after  the  arrival  of  the  pleasure, 
the  quenching  of  its  passion,  and  the  emission  of  the 
sperm!"  The  member  itself,  coming  precipitately  out  of 
the  vulva,  tries  to  hold  up  its  head,  but  it  sinks  down 
soft  and  sluggish.  The  testicles  repeat,  "Our  brother  is 
dead!  our  brother  is  dead!"  It  protests,  saying,  "Noth- 
ing of  the  sort";  but  the  vulva  cries,  "Why  did  you 
retire?  Oh  you  liar!  You  had  said  if  you  were  once 
in  you  would  never  come  out  again." 

En  naasse  (the  sleeper).     From  its  deceitful  appear- 
ance.   When  it  gets  into  erection,  it  lengthens  out  and 

122  The  Perfumed  Garden 

stiffens  itself  to  such  an  extent  that  one  might  think  it 
would  never  get  soft  again.  But  when  it  has  left  the 
vulva,  after  having  satisfied  its  passion,  it  goes  to  sleep. 

There  are  members  that  fall  asleep  while  inside  the 
vulva,  but  the  majority  of  them  come  out  firm;  but  at 
that  moment  they  get  drowsy  and  little  by  little  they  go 
to  sleep. 

Ez  zoddame  (the  crowbar). — It  is  so  called  because 
when  it  meets  the  vulva  and  the  same  will  not  let  it  pass 
in  directly,  it  forces  the  entrance  with  its  head,  breaking 
and  tearing  everything,  like  a  wild  beast  in  the  rutting 

El  khiate  (the  tailor). — It  takes  this  name  from  the 
circumstance  that  it  does  not  enter  the  vulva  until  it  has 
manoeuvred  about  the  entrance,  like  a  needle  in  the  hand 
of  a  tailor,  creeping  and  rubbing  against  it  until  it  is 
sufficiently  roused,  after  which  it  enters. 

Mochefi  el  relil  (the  extinguisher  of  passion). — This 
name  is  given  to  a  member  which  is  large,  strong,  and 
slow  to  ejaculate;  such  a  member  satisfies  most  complete' 
ly  the  amorous  wishes  of  a  woman;  for,  after  having 
wrought  her  up  to  the  highest  pitch,  it  allays  her  excite 
ment  better  than  any  other.  And,  in  the  same  way,  it 
calms  the  ardour  of  the  man.  When  it  wants  to  get  into 
the  vulva,  and  arriving  at  the  portal,  finds  it  closed,  it 
laments,  begs  and  promises:  "Oh!  my  love!  let  me  come 
in,  I  will  not  stay  long."  And  when  it  has  been  admitted, 
it  breaks  its  word,  and  makes  a  long  stay,  and  does  not 
take  its  leave  till  it  has  satisfied  its  ardour  by  the  ejacula' 
tion  of  the  sperm,  coming  and  going,  tilting  high  and 
low,  and  rummaging  right  and  left.  The  vulva  protests, 
"How  about  your  word,  you  deceiver?"  She  says,  "you 
said  you  would  only  stop  in  for  a  moment."  And  the 
member  ansvv^ers,  "Oh,  certainly!  I  shall  not  retire  until 

Names  Given  to  the  Sexual  Parts  of  Man        123 

I  have  encountered  your  womb;  but  after  having  found 
it,  I  will  engage  to  withdraw  at  once."  At  these  words, 
the  vulva  takes  pity  on  him,  and  advances  her  matrix, 
which  clasps  and  kisses  its  head,  as  if  saluting  it.^  The 
member  then  retires  with  its  passion  cooled  down. 

El  khorrate  (the  turnabout). — ^This  name  was  given 
to  it  because  on  arriving  at  the  vulva  it  pretends  to  come 
on  important  business,  knocks  at  the  door,  turns  about 
everywhere,  without  shame  or  bashfulness,  investigating 
every  corner  to  the  right  and  left,  forward  and  back- 
ward, and  then  all  at  once  darts  right  to  the  bottom  of 
the  vagina  for  the  ejaculation. 

Ed  deukkak  (the  striker) . — Thus  called  because  on  ar- 
riving at  the  entrance  of  the  vulva  it  gives  a  slight  knock. 
If  the  vulva  opens  the  door,  it  enters;  if  there  is  no  re- 
sponse, it  begins  to  knock  again  and  does  not  cease  until 
it  is  admitted.  The  parasite  ^  who  wants  to  get  into  the 
house  of  a  rich  man  to  present  at  a  feast  does  the  same, 
he  knocks  at  the  door;  and  if  it  is  opened,  he  walks  in; 
but  if  there  is  no  response  to  his  knock,  he  repeats  it 
again  and  again  until  the  door  is  opened.  And  similarly 
the  deukkak  with  the  door  of  the  vulva. 

By  "knocking  at  the  door"  is  meant  the  friction  of  the 
member  against  the  entrance  of  the  vulva  until  the  latter 
becomes  moist.    The  appearance  of  this  moisture  is  the 

1  Note  of  the  autograph  edition. — This  image  is  drawn  from 
a  kind  of  salute  very  much  in  use  by  the  lower  class  of  Mus- 
sulmans when  meeting  a  superior  by  seizing  the  head  of  the 
latter,  and  drawing  it  down  so  as  to  be  able  to  kiss  it. 

^  The  word  teufil  of  the  text  rendered  in  the  translation  with 
"parasite"  is  the  name  of  a  man  who  lived  in  Coufa,  an  impor- 
tant town,  in  Irak,  and  whom  they  had  nicknamed  Teufil  el 
Aaress,  the  wedding  teufil,  because  he  always  came  to  a  wedding 
feast  without  invitation. 

124  The  Perfumed  Garden 

phenomenon  alluded  to  by  the  expression  "opening  the 

El  aouame  (the  swimmer). — Because  when  it  enters 
the  vulva  it  does  not  remain  in  one  favourite  place,  but, 
on  the  contrary,  turns  to  the  right,  to  the  left,  goes  for' 
ward,  draws  back,  and  then  moves  like  swimming  in  the 
middle  amongst  its  own  sperm  and  the  fluid  furnished 
by  the  vulva,  as  if  in  fear  of  drowning  and  trying  to 
save  itself. 

Ed  dekhal  (the  housebreaker). — Merits  that  name  be- 
cause on  coming  to  the  door  of  the  vulva  this  one  askâ, 
"What  do  you  want?"  "I  want  to  come  in!"  "Impossible! 
I  cannot  take  you  in  on  account  of  your  size."  Then  the 
member  insists  that  the  other  one  should  only  receive  its 
head,  promising  not  to  come  in  entirely;  it  then  ap' 
proaches,  rubs  its  head  twice  or  thrice  between  the  vul' 
va's  lips,  till  they  get  humid  and  thus  lubricated,  then 
introduces  first  its  head,  and  after,  with  one  push, 
plunges  in  up  to  the  testicles. 

El  korradj  (the  coward). — So  called  because  on  ap' 
preaching  a  vulva  which  has  been  deprived  of  the  coitus 
for  some  time,  and  trying  to  get  in,  the  vulva,  in  heat 
with  amorous  passion,  says,  "Yes!  but  on  one  condition, 
and  that  is,  if  you  enter  you  must  not  leave  again  until 
you  have  ejaculated  so  and  so  many  times."  Upon  which 
the  member  replies,  "I  promise  you  that  I  will  not  with' 
draw  until  I  have  done  you  three  times  oftener  than  you 
have  named."  Once  in,  the  intense  heat  of  the  vulva 
promotes  the  enjoyment;  the  member  goes  to  and  fro, 
burning  for  the  perfect  pleasure  engendered  by  the  alter- 
nate friction  against  the  lips  of  the  vulva  and  against  the 
matrix.  As  soon  as  one  ejaculation  has  taken  place  it 
tries  promptly  to  withdraw,  which  causes  the  vulva  to 

Names  Given  to  the  Sexual  Parts  of  Man        125 

cry  out,  "Why  do  you  leave,  you  liar?  You  should  be 
called  coward  and  liar." 

El  aaouar  (the  one-eyed). — Because  it  has  but  one 
eye,  which  eye  is  not  like  other  eyes,  and  does  not  see 

El  fortass  (the  bald  one). — Because  there  is  no  hair 
on  its  head,  which  makes  it  look  bald. 

Abou  aine  (he  with  one  eye) . — It  has  received  this 
name  because  its  one  eye  presents  the  peculiarity  of  be- 
ing  without  pupil  and  eyelashes. 

El  atsar  (the  stumbler). — It  is  called  so  because  if  it 
wants  to  penetrate  in  the  vulva,  as  it  does  not  see  the 
door,  it  beats  about  above  and  below,  and  thus  continues 
to  stumble  as  over  stones  in  the  road,  until  the  lips  of 
the  vulva  gets  humid,  when  it  manages  to  get  inside. 
The  vulva  then  says,  '"What  has  happened  to  you  that 
made  you  stumble  about  so?"  The  member  answers,  "O 
my  love,  it  was  a  stone  lying  in  the  road." 

Ed  dommar  (the  odd'headed)  .—Because  its  head  is 
different  from  all  other  heads. 

Abou  rokba  (the  one  with  a  neck). — ^That  is  the  be' 
ing  with  a  short  neck,  a  well  developed  throat,  and  thick 
at  the  end,  a  bald  head,  and  who,  moreover,  has  coarse 
and  bristly  hair  from  the  navel  to  the  pubis. 

Abou  guetaia  (the  hairy  one;  who  has  a  forest  of 
hair). — It  is  given  this  name  when  the  hair  is  abundant 
about  it. 

El  besiss  (the  impudent). — It  has  received  this  name 
because  from  the  moment  that  it  gets  stiff  and  long  it 
does  not  care  for  anybody,  lifts  impudently  the  clothing 
of  its  master  by  raising  its  head  fiercely,  and  makes  him 
ashamed  while  itself  feels  no  shame.   It  acts  in  the  same 

^  The  epithet  of  onceyed  is  also  given  by  Martial  to  the  virile 

126  The  Perfumed  Garden 

unabashed  way  with  women,  turning  up  their  clothes 
and  laying  bare  their  thighs.  Its  master  may  blush  at 
this  conduct,  but  as  to  itself  its  stiffness  and  determina- 
tion to  plunge  into  a  vulva  only  increase. 

El  mostahi  (the  shame-faced) . — ^This  sort  of  member, 
which  is  met  with  sometimes,  is  capable  of  feeling 
ashamed  and  timid  when  facing  a  vulva  which  it  does 
not  know,  and  it  is  only  after  a  little  time  that  it  gets 
bolder  and  stiffens.  Sometimes  it  is  even  so  much  troub' 
led  that  it  remains  incompetent  for  the  coitus,  which 
happens  in  particular  when  a  stranger  is  present,  in 
which  case  it  becomes  quite  incapable  of  moving. 

El  bekkai  (the  weeper). — So  called  on  account  of  the 
many  tears  it  sheds;  as  soon  as  it  gets  in  erection,  it 
weeps;  when  it  sees  a  pretty  face,  it  weeps;  handling  a 
woman,  it  weeps.   It  even  weeps  tears  sacred  to  memory. 

El  he2;2;a?  (the  rummager) . — It  is  named  thus  because 
as  soon  as  it  penetrates  into  the  vulva  it  begins  to  rum- 
mage  about  vigorously,  until  it  has  appeased  its  passion. 

El  lezzaz  (the  unionist) . — Received  that  name  because 
as  soon  as  it  is  in  the  vulva  it  pushes  and  works  till  fur 
meets  fur,  and  even  makes  efforts  to  force  the  testicles  in. 

Abou  laaba  (the  expectorant). — Has  received  this 
name  because  when  coming  near  a  vulva,  or  when  its 
master  touches  a  woman  or  plays  with  her  or  kisses  her, 
its  saliva  begins  to  move  and  it  has  tears  in  its  eye;  this 
saliva  is  particularly  abundant  when  it  has  been  for  some 
time  out  of  work,  and  it  will  even  wet  then  his  master's 
dress.  This  member  is  very  common,  and  there  are  but 
few  people  who  are  not  furnished  with  it. 

The  liquid  it  sheds  is  cited  by  lawyers  under  the  name 

Names  Given  to  the  Sexual  Parts  of  Man        127 

of  medi.'^  Its  production  is  the  result  of  toyings  and  of 
lascivious  thoughts.  With  some  people  it  is  so  abundant 
as  to  fill  the  vulva,  so  that  they  may  erroneously  believe 
that  it  comes  from  the  woman. 

Ech  chelbak  (the  chopper). — So  called  because  when 
it  enters  a  juicy  vulva  it  makes  a  noise  like  the  sounds 
produced  by  the  chopping  waves  of  a  lake. 

El  hattak  (the  staver  in) . — This  is  the  vigorous  mem- 
ber which  becomes  very  long  and  hard,  like  a  staff  or  a 
bone.  Its  name  signifies  that  it  tears  the  membrane  in 
the  virginal  vulva,  and  makes  the  blood  run  abundantly.^ 

El  fattache  (the  searcher). — From  its  habit  when  in 
the  vulva  to  turn  in  every  direction  as  if  in  search  of 
something,  and  that  something  is  the  matrix.  It  will 
know  no  rest  until  it  has  found  it. 

El  hakkak  (the  rubber) . — It  has  got  this  name  because 
it  will  not  enter  the  vagina  until  it  has  rubbed  its  head 
against  the  entrance  and  the  lower  part  of  the  belly.  It 
is  frequently  mistaken  for  the  next  one. 

El  mourekhi  (the  flabby  one). — ^The  one  who  can 
never  get  in  because  it  is  too  soft,  and  which  is  therefore 
content  to  rub  its  head  against  the  entrance  to  the  vulva 
until  it  ejaculates.  It  gives  no  pleasure  to  woman,  but 
only  inflames  her  passion  without  being  able  to  satisfy 
it.  and  makes  her  cross  and  irritable. 

El  motela  (the  ransacker) . — So  named  because  it  pen- 

^  Note  of  the  autograph  edition. — Medi,  sperm  exuding  by 
the  mere  touching  of  a  woman. — "Dictionary  of  Kasimirski," 
page  182.    No  doubt  the  prostatic  moisture  is  alluded  to  here. 

'  The  root  of  the  word  "hattak,"  used  by  the  author,  does  not 
only  mean  to  tear  a  veil,  but  also  to  violate,  take  the  flower  of  a 
virgin.  It  thus  becomes  a  membrane  which  is  violently  broken 
by  the  efforts  of  the  member. 

128  The  Perfumed  Garden 

etrates  into  unusual  places,  makes  itself  well  acquainted 
with  the  state  of  the  vulvas,  and  can  distinguish  their 
qualities  and  faults. 

El  mokcheuf  (the  discoverer) . — Has  been  thus  denom' 
inated  because  in  getting  up  and  raising  its  head,  it  raises 
the  vestments  which  hide  it,  and  uncovers  its  master's 
nudities,  and  because  it  is  also  not  afraid  to  lay  bare  the 
vulvas  which  it  does  not  yet  know,  and  to  lift  up  the 
clothes  which  cover  them  without  shame.  It  is  not  ac- 
cessible to  any  sense  of  bashfulness,  cares  for  nothing 
and  respects  nothing.  Nothing  which  concerns  the  co- 
itus is  strange  to  it;  it  has  a  profound  knowledge  of  the 
state  of  humidity,  freshness,  dryness,  tightness  or 
warmth  of  vulvas,  which  it  explores  assiduously.  There 
are,  in  fact,  certain  vulvas  of  an  exquisite  exterior, 
plump  and  fine  outside,  while  their  inside  leaves  much 
to  wish  for,  and  they  give  no  pleasure,  owing  to  their 
being  not  warm,  but  very  humid,  and  having  other  simi- 
lar faults.  It  is  for  this  reason  that  the  mokcheuf  tries 
to  find  out  about  things  concerning  the  coitus,  and  has 
received  this  name. 

These  are  the  principal  names  that  have  been  given  to 
the  virile  member  according  to  its  qualities.  Those  that 
think  that  the  number  of  these  names  is  not  exhaustive 
can  look  for  more;  but  I  think  I  have  given  a  nomen- 
clature long  enough  to  satisfy  my  readers. 



El  feurdj,  the  slit. 

El  keuss,  the  vulva. 

El  kelmoune,  the  voluptuous. 

El  ass,  the  primitive. 

Ez  zerzour,  the  starling. 

Ech  cheukk,  the  chink. 

Abou  tertour,  the  one  with  a  crest. ^ 

Abou  khochime,  the  one  with  a  little  nosc.^ 

El  guenfond,  the  hedgehog. 

Es  sakouti,  the  silent  one. 

Ed  deukkak,  the  crusher. 

Et  tseguil,  the  importunate. 

El  fechefache,  the  watering-can. 

El  becha,  the  horror. 

El  taleb,  the  yearning  one. 

El  hacene,  the  beautiful. 

En  neuffakh,  the  one  that  swells. 

^  Here  are  some  of  the  names  given  by  Rabelais  to  the  natural 
parts  of  women;  le  serrecropiere,  le  cahbistris,  le  pcrtuys,  le 

2  The  word  abou  signifies  father,  and  abou  aine  literally  trans- 
lated means  "father  of  the  eye,,"  but  in  reality  the  word  used  in 
this  way  indicates  the  possession,  and  means,  "who  has." — Sec 
the  "Chrestomathie  Arabe"  of  Bresnier,  page  67,  second  edition, 
note  2  of  No.  xv.  There  are  a  great  many  similar  combina- 
tions of  words  forming  surnames  or  nicknames.  Frequent  re- 
currences in  this  sense  will  appear  in  this  work. 

130  The  Perfumed  Garden 

Abou  djebaha,  the  one  with  a  projection.^ 

Elouasa,  the  vast  one. 

El  dride,  the  large  one. 

Abou  beldoum,  the  glutton.^ 

El  mokaour,  the  bottomless. 

Abou  cheufrine,  the  two  lipped.^ 

Abou  aungra,  the  humpbacked.^ 

El  rorbal,  the  seive. 

El  hezzaz,  the  restless. 

El  lezzaz,  the  unionist. 

El  moudd,  the  accommodating. 

El  moudine,  the  assistant. 

El  mokeubbeub,  the  vaulted  one. 

El  meusboul,  the  long  one. 

El  molki,  the  duellist. 

El  mokabeul,  the  ever  ready  for  the  fray. 

Ei  harrab,  the  fugitive. 

El  sabeur,  the  resigned. 

El  maoui,  the  juicy. 

El  moseuffah,  the  barred  one. 

El  mezour,  the  deep  one. 

El  addad,  the  biter. 

El  menssass,  the  sucker. 

El  zeunbur,  the  wasp. 

El  harr,  the  hot  one. 

El  ladid,  the  delicious  one. 

As  regards  the  vulva  called  el  feurdi,  the  slit,  it  has 
got  that  name  because  it  opens  and  shuts  again  when 
hotly  yearning  for  the  coitus,  Hke  the  one  of  a  mare  in 
heat  at  the  approach  of  the  stallion.    This  word,  how- 

1  See  note  2  ojn  preceding  page. 

Names  given  to  the  Sexual  Organs  of  Women    181 

ever,  is  applied  indiscriminately  to  the  natural  parts  of 
men  and  women,  for  God  the  Supreme  has  used  this 
expression  in  the  Koran,  chap,  xxxiii.,  v.  35,  "El  hafidine 
feuroudjahoum  oui  el  hafidate."  ^  The  proper  meaning 
of  feurdj  is  slit,  opening,  passage;  people  say,  "I  have 
found  a  feurdj  in  the  mountains,  viz.,  a  passage;  there  is 
then  a  soukoune  upon  the  ra  and  a  fatcha  upon  the 
djine,  and  in  this  sense  it  means  also  the  natural  parts  of 
woman.  But  if  the  ra  is  marked  with  a  fatcha  it  signifies 
the  deliverance  from  misfortunes.^ 

The  person  who  dreams  of  having  seen  the  vulva, 
feurdj,  of  a  woman  will  know  that  "if  he  is  in  trouble 
God  will  free  him  of  it;  if  he  is  in  a  perplexity  he  will 
soon  get  out  of  it;  and  lastly  if  he  is  in  poverty  he  will 
soon  become  wealthy,  because  feurdj,  by  transposing  the 
vowels,  will  mean  the  deliverance  from  evil.  By  analogy, 
if  he  wants  a  thing  he  will  get  it;  if  he  has  debts,  they 
will  be  paid." 

It  is  considered  more  lusky  to  dream  of  the  vulva  as 
open.  But  if  the  one  seen  belongs  to  a  young  virgin  it 
indicates  that  the  door  of  consolation  will  remain  closed, 
and  the  thing  which  is  desired  is  not  obtainable.  It  is  a 
proved  fact  that  the  man  who  sees  in  his  dream  the  vulva 
of  a  virgin  that  has  never  been  touched  will  certainly  be 
involved  in  difficulties,  and  will  not  be  lucky  in  his  af' 

^  The  literal  translation  is,  "men  and  women  who  are  sparing 
with  their  sexual  organs,"  feurdj  being  rendered  by  sexual 
organ.  This  quotation  really  proves  that  the  word  feurdj  applies 
to  both  sexes.  The  passage  may  be  translated,  "the  persons  of 
both  sexes  who  are  chaste,"  and  is  thus  given  in  the  Koran 
translation  of  Kazimirski. 

^  In  Arabic,  words  composed  of  the  same  letters  may  bear 
different  meaning  according  to  the  marks,  which  affect  their 

132  The  Perfumed  Garden 

fairs.  But  if  the  vulva  is  open  so  that  he  can  look  well 
into  it,  or  even  if  it  is  hidden  but  he  is  free  to  enter  it, 
he  will  bring  the  most  difficult  tasks  to  a  successful  end 
after  having  first  failed  in  them,  and  this  after  a  short 
delay,  by  the  help  of  a  person  whom  he  never  thought 

He  who  has  seen  in  his  dream  a  man  busy  upon  a 
young  girl,  and  when  the  same  is  getting  off  her  man- 
aged  to  see  at  that  moment  her  vulva,  will  bring  his 
business  to  a  happy  end,  after  having  first  failed  to  do 
so,  by  the  help  of  the  man  he  has  seen.  If  it  is  himself 
who  did  the  girl's  business,  and  he  has  seen  her  vulva, 
he  will  succeed  by  his  own  exertions  to  realize  the  most 
difficult  problems,  and  be  successful  in  every  respect. 
Generally  speaking,  to  see  the  vulva  in  dreams  is  a  good 
sign;  so  it  is  of  good  augury  to  dream  of  coition,  and  he 
who  sees  himself  in  the  act,  and  finishing  with  the  ejacu- 
lation, will  meet  success  in  all  his  affairs.  But  it  is  not 
the  same  with  the  man  who  merely  begins  coition  and 
does  not  finish  it.  He,  on  the  contrary,  will  be  unlucky 
in  every  enterprise. 

It  is  supposed  that  the  man  who  dreams  of  being  busy 
with  a  woman  will  afterwards  obtain  from  her  what  he 

The  man  who  dreams  of  cohabiting  with  women  with 
whom  to  have  sexual  intercourse  is  forbidden  by  religion, 
as  for  instance  his  mother,  sister,  etc.  (maharime),  must 
consider  this  as  a  presage  that  he  will  go  to  sacred  places 
(moharreme)  ;  and,  perhaps,  even  journey  to  the  holy 
house  of  God,  and  look  upon  the  grave  of  the  Prophet.^ 

^  The  word  harame  signifies  at  the  same  time  ilHcit,  forbid' 
den  action,  and  a  holy  thing.  Moharreme  indicates  the  holy 
soil  of  Mecca,  the  place  of  pilgrimage  for  Mussulmans.  Maha- 
rime designates  the  persons  whom  to  enjoy  in  coition  is  prO' 
hibited  by  religion. 

Names  given  to  the  Sexual  Organs  of  Women     133 

As  regards  the  virile  member,  it  has  been  previously 
mentioned  that  to  dream  of  accident  occurring  to  the  or- 
gan  means  the  loss  of  remembrance  and  extinction  of 
the  race. 

The  sight  of  a  pair  of  pantaloons  (seronal)  prognosti- 
cates the  appointment  to  a  place  (aulaia),  by  reason  of 
the  analogy  of  the  letters  composing  the  word  seronal 
with  those  forming  by  transposition  the  two  words  sir, 
go,  and  ouali,  named:  ''go  to  the  post  to  which  you  are 
named."  It  is  related  that  a  man  who  had  dreamed  that 
the  Emir  had  given  him  a  pair  of  pantaloons  became 
Cadi.  Dreaming  of  pantaloons  is  also  a  sign  of  protec- 
tion for  the  natural  parts,  and  foretells  success  in  busi- 

The  almond  (louze),  a  word  composed  of  the  same 
letters  as  zal,  to  cease,  seen  in  a  dream  by  a  man  in 
trouble  means  that  he  will  be  liberated  from  it;  to  a  man 
who  is  ill,  that  he  will  be  cured;  in  short  that  all  misfor- 
tunes will  give  away.  Somebody  having  dreamed  that 
he  was  eating  almonds,  asked  a  wise  man  the  meaning 
of  it;  he  received  the  answer,  that  by  reason  of  the  anal- 
ogy of  the  letters  in  lou2;e  and  2;al,  the  ills  that  best  him 
would  disappear;  and  the  event  justified  the  explanacon. 

The  sight  of  a  molar  tooth  (deurss)  in  a  dream  indi- 
cates enmity.  The  man,  therefore,  who  has  seen  his 
tooth  drop  out  may  be  sure  that  his  enemy  is  dead.  This 
arises  from  the  word  deurss,  signifying  both  an  enemy 
and  a  molar,  and  one  can  say  at  the  same  time,  "It  is  my 
tooth  and  it  is  my  enemy."  ^ 

The  window  (taga)^  and  the  shoe  (medassa)  reminds 

1  Deurss  signifies  a  molar  tooth  and  a  rnan  difficult  to  live 
with,  hence  enemy. 

2  The  Arabs  use  sometimes  in  joke  the  word  taga  (window) 
for  designating  the  sexual  organ  of  woman. 

134  The  Perfumed  Garden 

you  of  women.  The  vulva  resembles  in  fact,  when  in' 
vaded  by  the  verge,  a  window  with  a  man  putting  his 
head  in  to  look  about,  or  a  shoe  that  is  being  put  on. 
Consequently,  he  who  sees  himself  in  dreaming  in  the 
act  of  getting  in  at  a  window,  or  putting  on  a  shoe,  has 
the  certainty  of  getting  possession  of  a  young  woman  or 
a  virgin,  if  the  window  is  newly  built,  or  the  shoe  new 
and  in  good  condition;  but  that  the  woman  will  be  old 
according  to  the  state  of  the  window  or  shoe. 

The  loss  of  a  shoe  foretells  to  a  man  the  loss  of  his 

To  dream  of  something  folded  together,  and  which 
gets  open,  predicts  that  a  secret  will  be  divulged  and 
made  public.  The  same  remaining  folded  up  indicates, 
on  the  other  hand,  that  the  secret  will  be  kept. 

If  you  dream  of  reading  a  letter  you  will  know  that 
you  will  have  news,  which  will  be,  according  to  the 
nature  of  the  contents  of  the  letter,  good  or  bad. 

The  man  who  dreams  of  passages  in  the  Koran  or  the 
Traditions,  Hadits,  will  from  the  subjects  treated  therein 
draw  his  conclusions.  For  instance  the  passage,  "He  will 
grant  you  the  help  of  God  and  immediate  victory,"  will 
signify  to  him  victory  and  triumph.  "Certainly  he  (God) 
has  the  decision  in  has  hands."  "Heavens  will  open  and 
offer  its  numerous  portals."  And  other  similar  passages 
indicate  success. 

A  passage  treating  of  punishments  prognosticates  puu' 
ishment;  from  those  treating  of  benefits  a  lucky  event 
may  be  concluded.  Such  is  the  passage  in  the  Koran, 
which  says:  "He  who  forgives  sins  is  terrible  in  his  in- 
flictions." ^ 

1  "Who  effaces  sins,  welcomes  repentance,  and  who  is  terrible 
in  punishments."     Koran,  chap,  xi.,  v.   2. 

Names  given  to  the  Sexual  Organs  of  Women     135 

Dreams  about  poetry  and  songs  contain  their  expia- 
nations  in  the  contents  of  the  objects  of  the  dream. 

He  who  dreams  of  horses,  mules,  or  asses  may  hope 
for  good,  for  the  Prophet  (God's  salutation  and  good' 
ness  be  with  him!)  has  said,  "Men's  fortunes  are  at- 
tached to  the  forelocks  of  their  horses  till  to  the  day  of 
resurrection!"  and  it  is  written  in  the  Koran,  ''God  the 
Highest  has  thus  willed  it  that  they  serve  you  for 
mounts  and  for  state."  ^ 

The  correctness  of  these  prognostications  is  not  sub- 
ject to  any  doubt. 

He  who  dreams  of  seeing  himself  mounted  upon  an 
ass  as  a  courier,  and  arriving  at  his  destination,  will  be 
lucky  in  all  things;  but  he  who  tumbles  off  the  ass  on  his 
way  is  advised  that  he  will  be  subject  to  accidents  and 

The  fall  of  the  turban  from  the  head  predicts  igno- 
miny, the  turban  being  the  Arab's  crown. 

If  you  see  yourself  in  a  dream  with  naked  feet  it  means 
a  loss;  and  the  bare  head  has  the  same  significance. 

By  transposing  the  letters  other  analogies  may  be 
arrived  at. 

These  explanations  are  here  not  in  their  place;  but  I 
have  been  induced  to  give  them  in  this  chapter  on  ac- 
count of  the  use  to  which  they  may  be  put.  Persons 
who  would  wish  to  know  more  on  this  subject  have  only 
to  consult  the  treatise  of  Ben  Sirine.  I  now  return  to 
the  names  given  to  the  sexual  parts  of  women. 

El  keuss  (the  vulva)  .^ — ^This  word  serves  as  the  name 
of  a  young  woman's  vulva  in  particular.   Such  a  vulva  is 

1  "11"  (God  Bas  given  you  horses,  mules,  and  asses  to  serve 
you  as  mounts  and  for  pomp.  He  has  created  what  you  do 
not  doubt."     Koran,  chap,   xvi.,  v.   8. 

2  The  word  keuss,  signifying  the  natural  parts  of  woman,  is 
not  an  original  Arabic  word;  it  is  taken  from  the  Greek. 

136  The  Perfumed  Garden 

very  plump  and  round  in  every  direction,  with  long  lips, 
grand  slit,  the  edges  well  divided  and  symmetrical  and 
rounded;  it  is  soft,  seductive,  perfect  throughout.  It  is 
the  most  pleasant  and  no  doubt  the  best  of  all  the  dif- 
ferent sorts.  May  God  grant  us  the  possession  of  such 
a  vulva!  Amen.  It  is  warm,  tight  and  dry,  so  much  so 
that  one  might  expect  to  see  fire  burst  out  of  it.  Its 
form  is  graceful,  its  odour  pleasant;  the  whiteness  of  its 
outside  sets  off  its  carmincred  middle.  There  is  no  im- 
perfection about  it. 

El  relmoune  (the  voluptuous)  .^— The  name  given  to 
the  vulva  of  a  young  virgin. 

Ell  ass  (the  primitive). — This  is  a  name  applicable  to 
every  kind  of  vulva. 

Ez  2;er2;our  (the  starting) . — The  vulva  of  a  very  young 
girl,  or,  as  others  pretend,  of  a  brunette. 

^  Note  of  the  autograph  edition. — All  the  quaHfi cations  given 
in  the  Arab  text  to  the  sexual  organs  of  woman  are  referring 
to  the  word  "feurdj,"  which  is  used  as  masculine,  and  is  trans' 
lated  with  vulva  and  vagina.  In  order  to  avoid  a  fatiguing 
repetition  of  one  word  and  the  same  word,  the  translator  has 
used  now  one,  now  the  other  of  these  expressions,  which  has 
occasioned  the  following  anomaly:  the  Arab  word  "feurdj"  is 
always  masculine,  while  of  the  French  words  for  vulva  and 
vagina  the  first,  vulve,  is  feminine,  and  the  other,  vagina,  is 
masculine.  We  must  observe  here  that  neither  vulva  nor  vagina 
give  exactly  the  sense  of  the  Arab  "feurdj,"  which  designates 
the  whole  of  the  organ  for  copulation  of  the  woman,  whilst 
vulva  means  the  outside  parts  up  to  the  membrane,  and  vagina 
is  the  conduit  destined  for  the  reception  of  the  virile  member 
up  to  the  matrix.  Neither  of  these  words,  therefore,  corre- 
sponds exactly  to  "feurdj";  that  as  it  was  not  feasible  to  use  in 
the  descriptions  a  long  paraphrase,  as  "the  organ  for  copula- 
tion in  woman,"  and  still  less  the  vulgar  latin  word  cunnus,  it 
has  seemed  more  convenient  to  apply  the  rhetorical  figure  called 
synecdoche,  viz.,  to  designate  the  whole  by  a  part,  and  to  use 
in  turns  the  two  above  mentioned  words,  but  vulva  in  prefer- 
ence with  respect  to  the  outer  parts,  and  vagina  when  the  in- 
terior parts  are  spoken  of, 

Names  given  to  the  Sexual  Organs  of  Women    137 

Ech  cheukk  (the  chink). — ^The  vulva  of  a  bony,  lean 
woman.  It  is  like  a  chink  in  a  wall,  with  not  a  vestige 
of  flesh.    May  God  keep  us  from  it! 

Abou  tertour  (the  crested  one).^ — Is  the  name  given 
to  a  vulva  furnished  with  a  red  comb,  like  that  of  a  cock, 
which  rises  at  the  moment  of  the  enjoyment. 

Abou  khochime  (the  snubnose)  .—Is  a  vulva  with  thin 
lips  and  a  small  tongue.- 

El  guenfond  (the  hedgehog) . — The  vulva  of  the  old, 
decrepit  woman,  dried  up  with  age  and  with  bristly  hair. 

El  sakouti  (the  silent  one) . — This  name  has  been  given 
to  the  vulva  that  is  noiseless.  The  member  may  enter 
it  a  hundred  times  a  day  but  it  will  not  say  a  word,  and 
will  be  content  to  look  on  without  murmur. 

Ed  deukkak  (the  crusher). — So  called  from  its  crush- 
ing movements  upon  the  member.  It  generally  begins  to 
push  the  member,  directly  it  enters,  to  the  right  and  to 
the  left,  and  to  grip  it  with  the  matrix,  and  would,  if  it 
could,  absorb  also  the  two  testicles. 

El  tseguil  (the  importunate) . — This  is  the  vulva  which 
is  never  tired  of  taking  in  the  member.  This  latter  might 
pass  a  hundred  nights  with  it,  and  walk  in  a  hundred 
times  every  night,  still  that  vulva  v^^ould  not  be  sated— 
nay,  it  would  want  still  more,  and  would  not  allow  the 
member  to  come  out  again  at  all,  if  it  was  possible.  With 
such  a  vulva  the  parts  are  exchanged;  the  vulva  is  the 

1  There  is  no  doubt  that  the  author  wanted  to  designate  by 
comb  that  part  of  the  sexual  organs  of  woman  which  is  called 
clitoris,  from  the  Greek  word  to  tickle.  The  clitoris  is  the  seat 
of  voluptuousness;  it  lengthens  out  and  hardens  when  tickled. 

2  The  small  lips,  ornymphs,  are  spoken  of  here,  which,  in 
young  girls,  are  hidden  by  the  larger  ones. 

138  The  Perfumed  Garden 

pursuer,  the  member  the  pursued.  Luckily  it  is  a  rarity, 
and  only  found  in  a  small  number  of  women,  who  are 
wild  with  passion,  all  on  fire,  and  in  flame. 

El  fechefache  (the  watering  can). — A  vulva  with 
which  certain  women  are  gifted,  and  which,  in  passing 
water,  emits  from  its  orifice  a  sonorously  sounding  noise. 

El  becha  (the  horror) . — A  vulva  of  such  horrible  and 
repulsive  aspect  that  its  looks  alone  suffices  to  soften  a 
member  which  is  in  erection.  It  is  found  in  some  wo' 
men,  and  God  keep  us  from  it! 

El  taleb  (the  yearning  one) . — ^This  vagina  is  met  with 
in  a  few  women  only.  With  some  it  is  natural;  with 
others  it  becomes  what  it  is  by  long  abstinence.  It  is 
burning  for  a  member,  and,  having  got  one  in  its  em- 
brace, it  refuses  to  part  with  it  until  its  fire  is  extin- 

El  hacene  (the  beautiful) . — This  is  the  vulva  which  is 
white,  plump,  in  form  vaulted  like  a  dome,  firm  and 
without  any  deformity.  You  cannot  take  your  eyes  oflf 
it,  and  to  look  at  it  changes  a  feeble  erection  into  a 
strong  one. 

El  neuffagh  (the  swelling  one)  .-—So  called  because  a 
torpid  member  coming  near  it,  and  rubbing  its  head 
against  it  a  few  times,  at  once  swells  and  stands  upright. 
To  the  v/oman  who  has  such  a  one  it  procures  excessive 
pleasure,  for,  at  the  moment  of  the  crisis  it  opens  and 
shuts  convulsively,  like  the  vulva  of  a  mare. 

Abou  djbaha  (one  with  a  projection) . — Some  women 
have  this  sort  of  vulva,  which  is  very  large,  with,  a  pubis 
prominent  like  a  projecting,  fleshy  forehead. 

El  ouasa  (the  vast  one). — -A  vulva  surrounded  by  a 

1  Note  in  the  autograph  edition. — The  author  used  two  ex' 
pressions  belonging  to  the  law,  "el  mentloub"  and  "el  taleb," 
signifying  the  defendant  and  the  plaintiff. 

Names  given  to  the  Sexual  Organs  of  Women    139 

very  large  pubis.  Women  of  that  build  are  said  to  be  of 
large  vagina,  because,  although  on  the  approach  of  the 
member  it  appears  firm  and  impenetrable  to  such  a  de' 
gree  that  not  even  a  meroud  ^  seems  likely  to  be  passed 
in,  as  soon  as  it  feels  the  friction  of  its  gland  against  its 
centre  it  opens  wide  at  once. 

El  aride  (the  large  one). — This  is  the  vulva  which  is 
as  wide  as  it  is  long;  that  is  to  say,  fully  developed  all 
round,  from  side  to  side,  and  from  the  pubis  to  the  peri- 
neum. It  is  the  most  beautiful  to  look  upon.  As  the 
poet  has  said: 

"It  has  the  splendid  whiteness  of  a   forehead, 
In  its  dimensions  it  is  Hke  the  moon, 
The  fire  that  radiates  from  it  is  like  the  sun's. 
And  seems  to  burn  the  member  which  approaches; 
.    Unless  first  moistened  with  saliva  the  member  cannot  enter. 
The  odour  it  emits  is  full  of  charms." 

It  is  also  said  that  this  name  applies  to  the  vagina  of 
women  who  are  plump  and  fat.  When  such  a  one  crosses 
her  thighs  one  over  the  other  the  vulva  stands  out  like 
the  head  of  calf.  If  she  lays  it  bare  it  resembles  a  saa  ^ 
for  corn  placed  between  her  thighs;  and,  if  she  walks,  it 
is  apparent  under  her  clothes  by  its  wavy  movement  at 
each  step.  May  God,  in  his  goodness  and  generosity, 
let  us  enjoy  such  a  vagina!  It  is  of  all  the  most  pleas- 
ing, the  most  celebrated,  the  most  wished  for. 

Abou  belaoum    (the  glutton). — The  vulva  of  a  vast 

^  Note  in  the  autograph  edition. — ^The  meroud  is  a  little  stick 
or  tsylus  which  the  Ahabian  women  use  for  blackening  tlieir 
eyelids,  or  for  introducing  an  eye  salve. 

^  Note  in  autograph  edition. — The  "saa"  is  a  measure  for 
cereals,  and  which  will  contain,  according  to  the  localities  in 
which  it  is  used,  different  quantities,  from  three  to  eight  decal' 
tries.  It  is  certain  that  the  author  in  making  this  comparison 
had  in  view  the  round  form  of  the  sack  containing  the  grain, 
and  not  the  volume  of  a  "saa." 

140  The  Perfumed  Garden 

capacity  of  swallowing.  If  such  a  vulva  has  not  been 
able  to  get  to  the  coitus  for  some  time  it  fairly  engulfs  a 
member  that  then  comes  near  it,  without  leaving  any 
trace  of  it  outside,  like  as  a  man  who  is  famished  flinga 
himself  upon  viands  that  are  offered  to  him  and  would 
swallow  them  without  mastication. 

El  mokaour  (the  bottomless). — This  is  the  vagina  of 
indefinite  length,  having  in  consequence,  the  matrix  ly 
ing  very  far  back.  It  requires  a  member  of  the  largest 
dimensions;  any  other  could  not  succeed  in  rousing  its 
amorous  sensibilities. 

Abou  cheufrine  (the  two  lipped) . — This  name  is  giv- 
en to  the  amply  developed  vagina  of  an  excessively  stout 
woman.  Also  to  the  vagina  the  lips  of  which  having  be- 
come flaccid,  owing  to  weakness,  are  long  and  pendulous. 

Abou  aungra  (the  humpbacked) . — This  vulva  has  the 
mount  of  Venus  prominent  and  hard,  standing  out  like 
the  hump  on  the  back  of  a  camel,  and  reaching  down  to 
between  the  thighs  like  the  head  of  a  calf.  May  God 
let  us  enjoy  such  a  vulva!     Amen! 

El  rorbal  (the  sieve) . — ^This  vulva  on  receiving  a  mem- 
ber seems  to  sift  it  all  over,  below,  right  and  left,  fore 
and  aft,  until  the  moment  of  pleasure  arrives. 

El  hez2;az  (the  restless). — When  this  vagina  has  re- 
ceived the  member  it  begins  to  move  violently  and  with- 
out interruption  until  the  member  touches  the  matrix, 
and  then  knows  no  repose  till  it  has  hastened  on  the 
enjoyment  and  finished  its  work. 

El  lezzaz  (the  unionist). — ^The  vagina  which,  having 
taken  in  the  member,  clings  to  it  and  pushes  itself  for- 
ward upon  it  so  closely  that,  if  the  thing  were  possible, 
it  would  enfold  the  two  testicles. 

Names  given  to  the  Sexual  Organs  of  Women     141 

El  moudd  (the  accommodating). — This  name  is  ap' 
phed  to  the  vagina  of  a  woman  who  has  felt  for  a  long 
time  an  ardent  wish  for  coition.  In  rapture  with  the 
member  it  sees,  it  is  glad  to  second  its  movements  of 
come  and  go;  it  offers  to  the  member  its  matrix  by  press- 
ing  its  forward  within  reach,  which  is  after  all,  the  best 
gift  it  can  offer.  Whatever  place  inside  of  it  the  mem' 
ber  wants  to  explore,  this  vulva  will  make  him  welcome 
to,  gracefully  according  to  its  wish;  there  is  no  corner  it 
will  not  help  the  member  to  get  to. 

When  the  crisis  arrives,  and  the  member  is  ready  to 
ejaculate,  it  grips  its  head  with  matrix  and  womb,  suck- 
ing the  last  drop  of  sperm  into  the  matrix.  And  the 
woman  does  not  feel  happy  until  floods  of  the  spermal 
fluid  pour  into  the  recesses  of  her  matrix. 

El  mouaine  (the  assistant) . — ^This  vulva  is  thus  named 
because  it  assists  the  member  to  go  in  and  out,  to  go  up 
and  down,  in  short,  in  all  its  movements,  in  such  a  way 
that  if  it  desires  to  do  a  thing,  to  enter  or  to  retire,  to 
move  about,  etc.,  the  vulva  hastens  to  give  it  all  facilities, 
and  answers  to  its  appeal.  By  this  aid  the  ejaculation  is 
facilitated,  and  the  enjoyment  heightened;  even  a 
member  that  is  tardy  in  ejaculation  arrives  rapidly  at  it, 
and  soon  spurts  its  sperm. 

El  mokeubbeub  (the  vaulted  one) . — ^This  is  a  vulva  of 
large  size,  surmounted  by  a  protuberance,  brawny,  dry, 
and  shaped  like  a  vault,  a  compact  mass  of  hard  flesh 
and  gristle.    God  preserve  us  from  such  a  one! 

El  meusboul  (the  long  one) . — ^This  name  applies  only 
to  some  vulvas;  everyone  knows  that  the  vulvas  are  far 
from  being  all  of  the  same  conformation  and  aspect. 
This  vulva  extends  from  the  pubis  to  the  anus.      It 

142  The  Perfumed  Garden 

lengthens  out  when  the  woman  is  lying  down  or  stand- 
ing, and  contracts  when  she  is  sitting,  differing  in  this 
respect  from  the  vulva  of  a  round  shape.  It  looks  like  a 
splendid  cucumber  lying  between  the  thighs.^  With 
some  women  it  shows  projecting  under  light  clothing,  or 
when  they  are  bending  back. 

EI  molki  (the  duelist). — This  is  the  vulva  which,  on 
the  introduction  of  a  member,  executes  the  movement  of 
coming  and  going,  pushes  itself  upon  it  for  fear  of  its 
retiring  before  the  pleasure  arrives.  There  is  no  enjoy- 
ment for  it  but  the  shock  given  to  its  matrix  by  the  mem- 
ber, and  it  is  for  this  that  it  projects  its  matrix  to  grip 
and  suck  the  member's  gland  when  the  ejaculation  takes 
place.  Certain  vulvas,  wild  with  desire  and  lust,  be  it 
natural  or  a  consequence  of  long  abstention,  throw  them- 
selves upon  the  approaching  member,  opening  the  mouth 
like  a  famished  infant  to  whom  the  mother  offers  the 
breast.  In  the  same  way  this  vulva  advances  and  retires 
upon  the  member  to  bring  it  face  to  face  with  the  matrix 
as  if  in  fear  that,  unaided,  it  could  not  find  the  same. 

The  vulva  and  the  member  resemble  thus  two  skilful 
duelists,  each  time  that  one  of  them  rushes  upon  its  an- 
tagonist, the  latter  opposes  its  shield  to  parry  the  blow 
and  repulse  the  assault.  The  member  represents  the 
sword,  and  the  matrix  the  shield.  The  one  who  first 
ejaculates  the  sperm  is  vanquished;  while  the  one  who  is 
slowest  is  the  victor;  and,  assuredly,  it  is  a  fine  fight!  I 
should  like  thus  to  fight  without  stopping  to  the  day  of 
my  death. 

^  Note,  in  the  autograph  edition. — This  comparison  of  the 
vulva  to  a  cucumber  cannot  seem  othenwise  than  ridiculous  to 
us,  nevertheless  it  is  often  used  by  the  Arabs.  It  serves  to 
designate  a  vulva  gifted  with   desirable   qualities. 

Names  given  to  the  Sexual  Organs  of  Women    148 
As  the  poet  says: 

I  have  let  them  see  the  effect  of  a  subtle  shadow. 
Spinning  like  an  ever  busy  spider. 
They  said  to  me,  "How  long  will  you  go  on?" 
I  answered  them,  "I  will  work  till  I  am  dead." 

EI  mokabeul  (ever  ready  for  the  fray) .  —  Thus  is 
called  the  vagina  of  the  woman  that  is  always  hot  after 
the  virile  member.  Far  from  being  afraid  of  a  rigid  and 
hard  member,  it  looks  upon  it  with  contempt  and  asks 
for  one  that  is  still  stiffer. 

This  is  the  vulva  which  is  not  shocked,  nor  does  it 
blush  as  the  others  do,  when  the  vestments  are  lifted  up 
that  cover  it;  which,  on  the  contrary,  makes  the  member 
heartily  welcome,  lets  it  repose  upon  its  vaulted  dome, 
and  introduces  it  into  its  core  as  if  to  swallow  it  entirely; 
so  far,  indeed,  that  the  testicles  are  crying  out,  "Oh, 
what  a  misfortune!  Our  brother  has  disappeared!  We 
are  uneasy  about  him,  for  he  has  boldly  thrown  himself 
into  that  abyss!  He  must  certainly  be  foolhardy  to  pen' 
etrate  like  a  dragon  into  such  a  cavern!"  The  vulva 
hearing  those  lamentations,  and  desirous  to  dispel  their 
chagrin,  tells  them,  "Have  no  fear  about  this,  he  is  alive, 
and  his  ears  hear  your  words."  Upon  which  they  reply, 
"If  what  you  say  is  true,  O  master  of  the  beautiful  coun- 
tenance, let  him  come  out,  that  we  may  see  him."  The 
vulva  then  says,  "I  shall  not  let  him  come  out  living;  not 
till  death  has  struck  him  down."  The  two  testicles  im- 
plore  then,  "What  sin  has  he  com_mitted,  that  he  should 
pay  for  it  with  his  life?  Imprisonment  and  blows  should 
be  sufficient  punishment."  The  vagina,  "By  the  exist' 
t.ncz  of  him  who  has  created  the  heavens,  there  is  no 
way  out  of  me  until  he  is  dead!"    Then  addressing  the 

144  The  Perfumed  Garden 

member,  "Do  you  hear  the  words  of  your  two  brothers? 
Hasten  to  show  yourself  to  them,  for  your  absence  has 
plunged  them  into  great  affliction!"  After  the  ejacula- 
tion, the  member  returns  to  them  reduced  to  nothing 
and  like  a  shadow;  but  they  do  not  know  him,  saying, 
"Who  are  you,  you  wonder  of  leanness?"  "I  am  your 
brother,  and  have  been  ill,"  says  the  member;  "did  you 
not  see  in  what  state  I  was  when  I  entered?  I  have 
knocked  at  the  doors  of  all  the  physicians  to  get  advice. 
But  what  a  prime  physician  have  I  found  here!  He  has 
treated  my  complaint,  and  cured  it  without  either  auscu- 
ltation or  examination!"  The  two  testicles  answer,  "O 
brother  of  ours,  we  suffer  the  same  as  you,  for  we  are  as 
one  with  you.  Why  did  not  God  allot  us  the  same 
cure?"  Forthwith  the  sperm  fills  them  and  augments 
their  volume.  They  then  wish  for  the  same  treatment, 
saying,  "Oh,  hasten  to  take  us  to  the  same  physician, 
that  he  may  cure  our  illness,  for  he  knows  all  maladies!" 
Here  terminates  the  conversation  of  the  two  testicles 
with  the  member  about  its  disappearance,  which  made 
them  fear  that  he  might  have  fallen  into  a  silo  or  pit. 

El  harrab  (the  fugitive). — The  vagina  which,  being 
very  tight  and  short,  is  hurt  by  the  penetration  of  a  very 
large  and  stiff  member;  it  tries  to  escape  to  the  right  and 
left.  It  is  thus,  people  say,  with  the  vagina  of  most  vir- 
gins, which,  not  yet  having  made  the  acquaintance  of  the 
member  and  fearful  of  its  approach,  tries  to  get  out  of 
its  way,  when  it  glides  in  between  the  thighs  to  be 

Es  sabeur  (the  resigned). — This  is  the  vulva  which, 
having  admitted  the  member,  submits  patiently  to  all  its 
whims  and  movements.  This  vulva  is  strong  enough  to 
suffer  resignedly  the  most  violent  and  prolonged  coition. 
ïf  it  wçre  assaulted  a  hundred  times  it  would  not  be 

Names  given  to  the  Sexual  Organs  of  Women     145 

vexed  or  annoyed;  and  instead  of  venting  reproaches,  it 
would  give  thanks  to  God.  It  will  show  the  same  pa- 
tience if  it  has  to  do  with  several  members  who  visit  it 

This  kind  of  vagina  is  found  in  women  of  a  glowing 
temperament.  If  they  only  knew  how  to  do  it,  they 
would  not  allow  the  man  to  dismount,  nor  his  member 
to  retire  for  a  single  moment. 

El  maoui  (the  juicy). — The  vagina  thus  named  has 
one  of  the  four  most  abominable  defects  which  can  af' 
feet  a  vagina;  nay,  the  most  repulsive  of  all,  for  the  too 
great  abundance  of  secretions  detracts  from  the  pleas- 
ures of  coition.  This  imperfection  grows  still  worse 
when  the  man  by  preliminary  caresses  provokes  the  issue 
of  the  moisture.   God  preserve  us  from  them!   Amen. 

EI  moseuffah  (the  barrel  one). — ^This  kind  of  vagina 
is  not  often  met  with.  The  defect  which  distinguishes  it 
is  sometimes  natural,  sometimes  it  is  the  result  of  an  un- 
skilfully executed  operation  of  circumcision  upon  the 
woman. ^  It  can  happen  that  the  operator  makes  a  false 
move  with  his  instrument  and  injures  the  two  lips,  or 
even  only  one  of  them.  In  healing  there  forms  a  thick 
scar,  which  bars  the  passage,  and  in  order  to  make  the 
vagina  accessible  to  the  member,  a  surgical  operation  and 
the  use  of  the  bistouri  will  have  to  be  resorted  to. 

EI  merour  (the  deep  one).- — The  vagina  which  has 
always  the  mouth  open,  and  the  bottom  of  which  is  be- 
yond  sight.     The  longest  members  only  can  reach  it. 

1  Note  in  the  autograph  edition. — In  certain  countries  in 
Africa  an  operation  is  made  upon  girls,  analogous  to  the  cir- 
cumcision, consisting  in  the  partial  excision  of  the  lesser  lips  of 
the  vulva,  which  attain  in  that  climate  sometimes  a  dispropor- 
tional  development. — '(Dictionnaire  de  Dedecine,  Littre  et 
Robin,  page  306. 

146  The  Perfumed  Garden 

El  addad  {the  biter)  .—The  vulva  which,  when  the  mem- 
ber has  got  into  it  and  is  burning  with  passion,  opens  and 
shuts  again  upon  the  same  fiercely.  It  is  chiefly  when 
the  ejaculation  is  coming  that  the  man  feels  the  head  of 
his  member  bitten  by  the  mouth  of  the  matrix.  And 
certainly  there  is  an  attractive  power  in  the  same  when 
it  clings,  yearning  for  sperm,  to  the  gland,  and  draws  it 
in  as  far  as  it  can.  If  God  in  his  power  has  decreed 
that  the  woman  shall  become  pregnant  the  sperm  gets 
concentrated  in  the  matrix,  where  it  is  gradually  vivified; 
but  if,  on  the  contrary,  God  does  not  permit  the  concep- 
tion, the  matrix  expels  the  seed,  which  then  runs  over 
the  vagina. 

El  meusass  (the  sucker). — This  is  a  vagina  which  in 
its  amorous  heat  in  consequence  of  voluptuous  toyings, 
or  of  long  abstinence,  begins  to  suck  the  member  which 
has  entered  it  so  forcibly  as  to  deprive  it  of  all  its  sperm, 
dealing  with  it  like  a  child  draws  the  breast  of  the 

The  poets  have  described  it  in  the  following  verses: 
"She — the  woman — shows  in  turning  up  her  robe 
An  object — the  vulva — developed  full  and  round. 
In  semblance  like  a  cup  turned  upside  down. 
In  placing  thereupon  your  hand,  you  seem  to  feel 
A  well  formed  bosom,  springy,   firm,   and   full. 
In  boring  iti  your  lance  it  gets  well  bitten. 
And  drawn  in  by  a  suction,  as  the  breast  is  by  a  child 
And  after  having  finished,  if  you  wish  to  re-commence. 
You'll  find  it  ilaming  hot  as  any  furnace." 

Another  poet  (may  God  grant  all  his  wishes  in  Para- 
dise!) has  composed  on  the  same  theme  the  following: 
"Like  to  a  man   extended  on   his  chest,   she — the   vulva — fills 

the  hand 
which  has  to  be  well  stretched  to  cover  it. 
The  place  it  occupies  is  standing  forth 
like  an  unopened  bxid  of  the  blossom  of  a  palm  tree. 
Assuredly  the  smoothness  of  its  skin. 

Names  given  to  the  Sexual  Organs  of  Women     147 

Is  like  the  beardless  cheek  of  adolescence; 

Its  conduit  is  but  narrow. 

The  entrance  to  it  is   not  easy, 

And  he  who  essays  to  get  in 

Feels  as  though  he  was  butting  against  a  coat  of  mail. 

And  at  the  introduction  it  emits  a  sound 

Like  to  the  tearing  of  a  woven  stuff. 

The  member  having  filled  its  cavity, 

Receives  the  lively  welcome  of  a  bite. 

Such  as  the  nipple  of  the  nurse  receives 

When  placed  between  the  nursling's  lips  for  suction. 

Its  lips  are  burning, 

Like  a  fire  that  is  lighted. 

And  how  sweet  it  is,  this  fire! 

How  delicious  for  me." 

El  2;enubour  (the  wasp) . — This  kind  of  vulva  is  known 
by  the  strength  and  roughness  of  its  fur.  When  the 
member  approaches  and  tries  to  enter  it  gets  stung  by 
the  hairs  as  if  by  a  wasp. 

El  harr  (the  hot  one) . — ^This  is  one  of  the  most  praise- 
worthy vulvas.  Warmth  is  in  fact  very  much  esteemed 
in  a  vulva,  and  it  may  be  said  that  the  intensity  of  the 
enjoyment  afforded  by  it  is  in  proportion  to  the  heat  it 
develops.  Poets  have  praised  it  in  the  following  verses: 
"The  vulva  possesses  an  intrinsic  heat; 

Shut  in  a  soHd  heart  (interior)  and  pent  up  breast  (matrix). — 

Its  fire  communicates  itself  to  him  that  enters  it; 

It  equals  in  intensity  the  fire  of  love. 

She  is  as  tight  as  a  well'fitting  shoe,'- 

Smaller  than  the  circle  of  the  apple  of  the  eye." 

El  ladid  (the  delicious) . — It  has  the  reputation  of  pro' 
curing  an  unexampled  pleasure,  comparable  only  to  the 
one  felt  by  the  beasts  and  birds  of  prey,  and  for  which 

^  Note  of  the  autograph  edition.- — This  comparison  is  some' 
what  vulgar  for  poetry,  and  may  even  appear  incomprehensible; 
nevertheless  it  finds  its  explanation  in  the  fact  that  the  shoes  of 
the  Arabs  are  kept  fast  to  the  foot  by  their  upper  borders  being 
narrower  than  the  foot  itself,  which  has  to  be  forced  in. 

148  2'he  Perfumed  Garden 

they  fight  sanguinary  combats.  And  if  such  effects  are 
produced  upon  animals,  what  must  they  be  for  man. 
And  so  it  is  that  all  the  wars  spring  from  the  search  of 
the  voluptuous  pleasure  which  the  vagina  procures,  and 
which  is  the  highest  fortune  of  this  world;  it  is  a  part  of 
the  delights  of  paradise  awarded  to  us  by  God  as  a  fore' 
taste  of  what  is  waiting  for  us,  namely,  delights  a  thou- 
sand times  superior,  and  above  which  only  the  sight  of 
the  Benevolent  (God)  is  to  be  placed. 

More  names  might  certainly  be  found  applicable  to  the 
sexual  organs  of  woman,  but  the  number  of  those  men- 
tioned above  appears  to  me  ample.  The  principal  object 
of  this  work  is  to  collect  together  all  the  remarkable  and 
attractive  matters  concerning  the  coitus,  so  that  he  who 
is  in  trouble  may  find  a  conclusion  in  it,  and  the  man  to 
whom  erection  offers  difficulties  may  be  able  to  look  into 
it  for  a  remedy  against  his  weakness.  Wise  physicians 
have  written  that  people  whose  members  have  lost  their 
strength,  and  are  afflicted  with  impotence,  should  assidu- 
ously read  books  treating  of  coition,  and  study  carefully 
the  different  kind  of  lovemaking,  in  order  to  recover 
their  former  vigour.  A  certain  means  of  provoking  erec- 
tion is  to  look  at  animals  in  the  act  of  coition.  As  it  is 
not  always  everywhere  possible  to  see  animals  whilst  in 
the  act  of  copulation,  books  on  the  subject  of  generation 
are  indispensable.  In  every  country,  large  or  small,  both 
the  rich  and  poor  have  a  taste  for  this  sort  of  books, 
which  may  be  compared  to  the  stone  of  philosophy 
transforming  common  metals  into  gold. 

It  is  related  (and  God  penetrates  the  most  obscure 
matters,  and  he  is  the  most  wise!)  that  once  upon  a  time, 
before  the  reign  of  the  great  Kalif  Haroun  er  Rachid, 

Names  given  to  the  Sexual  Organs  of  Women     149 

there  lived  a  buffoon,  who  was  the  amusement  of  wo' 
men,  old  people  and  children.  His  name  was  Djoaidi.^ 
Many  women  granted  him  their  favours  freely,  and  he 
was  much  liked  and  well  received  by  all.  By  princes, 
vizirs  and  caids  he  was  likewise  very  well  treated;  in 
general  all  the  world  pampered  him;  at  that  time,  indeed, 
any  man  that  was  a  buffoon  enjoyed  the  greatest  consid- 
eration, for  which  reason  the  poet  has  said: 

"Oh,  Time!     Of  all  the  dwellers  here  below 

You  only  elevate  buffoons  or  fools, 

Or  him  whose  mother  was  a  prostitute, 

Or  him  whose  anus  as  an  inkstand  serves,^ 

Or  him  who  from  his  youth  has  been  a  pander; 

Who  has  no  other  work  but  to  bring  the  two  sexes  together." 

Djoaidi  related  the  following  story: 


I  was  in  love  with  a  woman  who  was  all  grace  and  per" 
fection,  beautiful  of  shape,  and  gifted  with  all  imagin- 
able charms.  Her  cheeks  were  like  roses,  her  forehead 
hly  white,  her  lips  like  coral;  she  had  teeth  like  pearls, 
and  breasts  like  pomegranates.  Her  mouth  opened  round 
like  a  ring;  her  tongue  seemed  to  be  incrusted  with  pre- 
cious gems;  her  eyes,  black  and  finely  slit,  had  the  lan- 
gour  of  slumber,  and  her  voice  the  sweetness  of  sugar. 
With  her  form  pleasantly  filled  out,  her  flesh  was  mel- 
low like  fresh  butter,  and  pure  as  the  diamond. 

^  "Djoaidi"  signifies  a  man  of  the  people.  The  root  djaa 
points  to  crisp,  naturally  curling  hair. 

2  Note  in  the  autograph  edition. — Paraphrase  for  a  designing 
minion,  a  giton.  It  takes  its  origin  from  the  comparison,  very 
common  with  Arabs,  of  the  pen  and  the  inkstand  and  the  verge 
and  the  vulva. 

150  The  Perfumed  Garden 

As  to  her  vulva,  it  was  white,  prominent,  round  as  an 
arch;  the  centre  of  it  was  red,  and  breathed  fire,  and 
without  a  trace  of  humidity;  for,  sweet  to  the  touch,  it 
was  quite  dry.  When  she  walked  it  showed  in  relief  like 
a  dome  or  an  inverted  cup.  In  reclining  it  was  visible 
between  her  thighs,  looking  like  a  kid  couched  on  a 

This  woman  was  my  neighbour.  All  the  others  played 
and  laughed  with  me,  jested  with  me,  and  met  my  sug' 
gestions  with  great  pleasure.  I  revelled  in  their  kisses, 
their  close  embraces  and  nibblings,  and  in  sucking  their 
lips,  breasts,  and  necks.  I  had  coition  with  all  of  them, 
except  my  neighbour,  and  it  was  exactly  her  I  wanted  to 
possess  in  preference  to  all  the  rest;  but  instead  of  being 
kind  to  me,  she  avoided  me  rather.  When  I  contrived 
to  take  her  aside  to  trifle  with  her  and  try  to  rouse  her 
gaiety,  and  spoke  to  her  of  my  desires,  she  recited  to  me 
the  following  verses,  the  sense  of  which  was  a  mystery 
to  me: 

"Among  the  mountain  tops  I  saw  a  tent  placed  firmly. 
Apparent  to  all  eyes  high  up  in  mid-air. 
But,  oh,  the  pole  that  held  it  up  was  gone. 
And  like  a  vase  without  a  handle  it  remained, 
With  all  its  cords  undone,  its  centre  sinking  in, 
Forming  a  hollow  like  that  of  a  kettle." 

Every  time  I  told  her  of  my  passion  she  answered  me 
with  these  verses,  which  to  me  were  void  of  meaning, 
and  to  which  I  could  make  no  reply,  which,  however, 
only  excited  my  love  all  the  more.  I  therefore  inquired 
of  all  those  I  knew — amongst  wise  men,  philosophers, 
and  savants — the  meaning,  but  not  one  of  them  could 
solve  the  riddle  for  me,  so  as  to  satisfy  my  heat  and 
appease  my  passion. 

Nevertheless  I  continued  my  investigations,  when  at 

Names  given  to  the  Sexual  Organs  of  Women    151 

last  I  heard  of  a  savant  named  Abou  Nouass/  who  Hved 
in  a  faf'ofF  country,  and  who,  I  was  told,  was  the  only 
man  capable  of  solving  the  enigma.  I  betook  myself  to 
him,  apprised  him  of  the  discourses  I  had  with  the  wo- 
man, and  recited  to  him  the  abovcmentioned  verses. 

Abou  Nouass  said  to  me,  "This  woman  loves  you  to 
the  exclusion  of  every  other  man.  She  is  very  corpulent 
and  plump."  I  answered,  "It  is  exactly  as  you  say.  You 
have  given  her  likeness  as  if  she  were  before  you,  ex' 
cepting  what  you  say  in  respect  of  her  love  for  me,  for, 
until  now,  she  has  never  given  me  any  proof  of  it."  "She 
has  no  husband."  "This  is  so,"  I  said.  Then  added,  "I 
have  reason  to  believe  that  your  member  is  of  small  di' 
mensions,  and  such  a  member  cannot  give  her  pleasure 
nor  quench  her  fire;  for  what  she  wants  is  a  lover  with 
a  member  like  that  of  an  ass.  Perhaps  it  may  not  be  so. 
Tell  me  the  truth  about  this!"  When  I  had  reassured 
him  on  that  point,  affirming  that  my  member,  which 
began  to  rise  at  the  expression  of  his  doublings,  was 
full-sized,  he  told  me  that  in  that  case  all  difficulties 
would  disappear,  and  explained  to  me  the  sense  of  the 
verses  as  follows: 

The  tent,  firmly  planted,  represents  the  vulva  of  grand 
dimension  and  placed  well  forward,  the  mountains,  be- 
tween which  it  rises,  are  the  thighs.  The  stake  which 
supported  its  centre  and  has  been  torn  up,  means  that 
she  has  no  husband,  comparing  the  stake  or  pole  that 
supports  the  tent  to  the  virile  member  holding  up  the 
lips  of  the  vulva.    She  is  like  a  vase  without  handle;  this 

*  The  real  name  of  Abou  Nouass  was  Abou  Hali  Hacene. 
He  also  had  the  surname  d'el  Hakemi.  He  was  born  of  obscure 
parents  towards  135  or  136  of  the  Hegira,  and  acquired  a  great 
reputation  as  a  poet  and  a  philosopher. 

152  The  Perfumed  Garden 

means  if  the  pail  is  without  a  handle  to  hang  it  up  by  it 
is  good  for  nothing,  the  pail  representing  the  vulva,  and 
the  handle  the  verge.  The  cords  are  undone  and  its 
centre  is  sinking  in;  that  is  to  say,  as  the  tent  without  a 
supporting  pole  caves  in  at  the  center,  inferior  in  this 
respect  to  the  vault  which  remains  upright  without  sup- 
port, so  can  the  woman  who  has  no  husband  not  enjoy 
complete  happiness.  From  the  words.  It  forms  a  hollow 
like  that  of  a  kettle,  you  may  judge  how  lascivious  God 
has  made  that  woman  in  her  comparisons;  she  likens  her 
vulva  to  a  kettle,  which  serves  to  prepare  the  tserid.'^ 
Listen;  if  the  tserid  is  placed  in  the  kettle,  to  turn  out 
well  it  must  be  stirred  by  means  of  a  medeleuk  ^  long 
and  solid,  whilst  the  kettle  is  steadied  by  the  feet  and 
hands.  Only  in  that  way  can  it  be  prepared  properly. 
It  cannot  be  done  with  a  small  spoon;  the  cook  would 
bum  her  hands,  owing  to  the  shortness  of  the  handle, 
and  the  dish  would  not  be  well  prepared.  This  is  the 
symbol  of  this  woman's  nature,  O  Djoaidi.  If  your 
member  has  not  the  dimensions  of  a  respectable  mede- 
leuk,  serviceable  for  the  good  preparation  of  the  tserid, 
it  will  not  give  her  satisfaction,  and,  moreover,  if  you  do 
not  hold  her  close  to  your  chest,  enlacing  her  with  your 
hands  and  feet,  it  is  useless  to  solicit  her  favours;  finally 
if  you  let  her  consume  herself  by  her  own  fire,  like  the 
bottom  of  the  kettle  which  gets  burnt  if  the  medeleuk  is 
not  stirred  upon  it,  you  will  not  gratify  her  desire  by 
the  result. 

You  see  now  what  prevented  her  from  acceeding  to 

^  The  tserid,  or  more  commonly  tserida,  is  an  Arabian  dish. 

2  Note  in  the  autograph  edition. — Medeleuk,  from  deleuk,  to 
pound,  mash.  This  is  a  large  wooden  spoon,  corresponding  in 
shape  and  sij;e  to  a  pouch.  This  latter  expression,  however, 
being  vulgar,  has  not  been  employed. 

Names  given  to  the  Sexual  Organs  of  Women     153 

your  wishes;  she  was  afraid  that  you  would  not  be  able 
to  quench  her  flame  after  having  fanned  it. 

But  what  is  the  name  of  this  woman,  O  Djoaidi? 

"Fadehat  el  Djemal  (the  sunrise  of  beauty),"  I  replied. 

''Return  to  her,"  said  the  sage,  "and  take  her  these 
verses  and  your  affair  will  come  to  a  happy  issue,  please 
God!  You  will  then  come  back  to  me,  and  inform  me  of 
what  will  have  come  to  pass  between  you  two." 

I  gave  my  promise,  and  Abou  Nouass  recited  to  me 
the  following  lines: 

"Have  patience  now,  O  Fadehat  el  Djemal, 

I   understand  your  words,   and   all  shall  see  how  I   obey  them. 

O  you!  beloved  and  cherished  by  whoever 

Can  revel  in  your  charms  and  glory  in  them! 

O  apple  of  my  eye!     You  thought  I  was  embarrassed 

About  the  answer  which  I  had  to  give  you. 

Yes,  certainly!     It  was  the  love  I  bore  you 

Made  me  look  foolish  in  the  eyes  of  all  you  know. 

They  thought  I  was  possessed  of  a  demon; 

Called  me  a  Merry  Andrew  and  buffoon. 

For  God!     What  of  buffoonery  I've   got, 

Should  it  be,  that 
No  other  member  is  like  mine?     Here!  see  it,  measure  it! 
What  woman  tastes  it  falls  in  love  with  me, 
In  violent  love.     It  is  a  well  known  fact 
That  you  from  far  may  see  it  Hke  a  column. 
If  it  erects  itself  it  lifts  my  robe  and  shames  me. 
Now  take  it  kindly,  put  it  in  your  tent, 
Which  is  between  the  well-known  mountains  placed. 
It  will  be  quite  at  home  there,  you  will  find  it 
Not  softening  while  inside,  but  sticking  like  a  nail; 
Take  it  to  form  a  handle  to  your  vase. 
Come  and  examine  it,  and  notice  well 
How  vigorous  it  is  and  long  in  its  erection! 
If  you  but  want  a  proper  medeleuk, 
A  medeleuk  to  use  between  your  thighs. 
Take  this  to  stir  the  centre  of  your  kettle. 
It  will  do  good  to  you,  O  mistress  mine! 
Your  kettle  be  it  plated  will  be  satisfied  !'i 

iNote  in  the  autograph  edition. — The  Arabs  have  a  vulgar 
saying  of  a  man  who  is  not  easily  satisfied  that  he  is  mokeua 
deur,  plated.     Doubtless  it  refers  in  a  similar  sense  to  the  "vulva. 

154  The  Perfumed  Garden 

Having  learnt  these  verses  by  heart,  I  took  my  leave 
of  Abou  Nouass  and  returned  to  Fadehat  el  Djemal.  She 
was,  as  usual,  alone.  I  gave  a  slight  knock  at  her  door; 
she  came  out  at  once,  beautiful  as  the  rising  sun,  and 
coming  up  to  me,  she  said,  ''Oh!  enemy  of  God,  what 
business  has  brought  you  here  to  me  at  this  time?" 

I  answered  her,  "O  my  mistress!  a  business  of  great 

"Explain  yourself,  and  I  will  see  whether  I  can  help 
you,"  she  said. 

"I  shall  not  speak  to  you  about  it  until  the  door  is 
locked,"  I  answered. 

"Your  boldness  to'day  is  very  great,"  she  said. 

And  I,  "True,  O  my  mistress!  boldness  is  one  of  my 

She  then  addressed  me  thus,  "O  enemy  of  yourself! 

0  you  most  miserable  of  your  race!  If  I  were  to  lock  the 
door,  and  you  having  nothing  wherewith  to  satisfy  my 
desires,  what  should  I  do  with  you?  face  of  a  Jew!" 

"You  will  let  me  share  your  couch,  and  grant  me 
your  favours." 

She  began  to  laugh;  and  after  we  had  entered  |the 
house,  she  told  a  slave  to  lock  the  house  door.    As  usual, 

1  asked  her  to  respond  to  my  proposals;  she  then  recited 
to  me  again  the  above  mentioned  verses.  When  she  had 
finished  I  recited  to  her  those  which  Abou  Nouass  had 
taught  me. 

As  I  proceeded  I  saw  her  move  and  more  moved,  I 
observed  her  giving  way,  to  yawn,  to  stretch  herself,  to 
sigh.  I  knew  now  I  should  arrive  at  the  desired  result. 
When  I  had  finished  my  member  was  in  such  a  state  of 
erection  that  it  became  like  a  pillar,  still  lengthening. 
When  Fadehat  el  Djemal  saw  it  in  that  condition  she 

Names  given  to  the  Sexual  Organs  of  Women     155 

precipitated  herself  upon  it,  took  it  into  her  hands,  and 
drew  it  towards  her  thighs.  I  then  said,  "O  apple  of  my 
eyes!  this  may  not  be  done  here,  let  us  go  into  your 

She  replied,  "Leave  me  alone,  O  son  of  a  debauched 
woman!  Before  God!  I  am  losing  my  sense  in  seeing 
your  member  getting  longer  and  longer,  and  lifting  your 
robe.  Oh,  what  a  member!  I  never  saw  a  finer  one!  Let 
it  penetrate  into  this  delicious,  plump  vulva,  which  mad- 
dens all  who  heard  it  described;  for  the  sake  of  which  so 
many  died  of  love;  and  of  which  your  superiors  and 
masters  themselves  could  not  get  possession." 

I  repeated,  "I  shall  not  do  it  anywhere  else  than  in 
your  chamber." 

She  answered,  "If  you  do  not  enter  this  minute  this 
tender  vulva  I  shall  die." 

As  I  still  insisted  upon  repairing  to  her  room,  she 
cried,  "No,  it  is  quite  impossible;  I  cannot  wait  so  long!" 

I  saw  in  fact  her  lips  tremble,  her  eyes  filling  with 
tears.  A  general  tremour  ran  over  her,  she  changed 
colour,  and  laid  herself  down  upon  her  back,  baring  her 
thighs,  the  whiteness  of  which  made  her  flesh  appear 
like  crystal  tinged  with  carmine. 

Then  I  examined  her  vulva — a  white  cupola  with  a 
purple  centre,  soft  and  charming.  It  opened  like  that  of 
a  mare  on  the  approach  of  a  stallion. 

At  that  moment  she  seized  my  member  and  kissed  it, 
saying,  "by  the  religion  of  my  father  it  must  penetrate 
into  my  vulva!"  and  drawing  nearer  to  me  she  pulled  it 
towards  her  vagina. 

I  now  hesitated  no  longer  to  assist  her  with  my  mem' 
ber,  and  placed  it  against  the  entrance  to  her  vulva.  As 
soon  as  the  head  of  my  member  touched  the  lips,  the 

156  The  Perfumed  Garden 

whole  body  of  Fedehat  el  Djemal  trembled  with  excite' 
ment.  Sighing  and  sobbing,  she  held  me  pressed  to  her 

Again  I  profited  by  this  moment  to  admire  the  beau' 
ties  of  her  vulva.  It  was  magnificent,  its  purple  centre 
setting  off  its  whiteness  all  the  more.  It  was  round,  and 
without  any  imperfection;  projecting  like  a  splendidly 
curved  dome  over  her  belly.  In  one  word,  it  was  a 
masterpiece  of  creation  as  fine  as  could  be  seen.  The 
blessing  of  God,  the  best  creator,  upon  it. 

And  the  woman  who  possessed  this  wonder  had  in 
her  time  no  superior. 

Seeing  her  then  in  such  transports,  trembling  like  a 
bird,  the  throat  of  which  is  being  cut,  I  pushed  my  dart 
into  her.  But  thinking  she  might  not  be  able  to  take  in 
the  whole  of  my  member,  I  had  gone  about  cautiously, 
but  she  moved  her  buttocks  furiously,  saying  to  me, 
"This  is  not  enough  for  my  contentment."  Making  a 
strong  push,  I  lodged  my  member  completely  in  her, 
which  made  her  utter  a  painful  cry,  but  the  moment 
after  she  moved  with  greater  fury  than  before.  She 
cried,  "Do  not  miss  the  corners,  neither  high  nor  low, 
but  above  all  things  do  not  neglect  the  centre!  The  cen- 
tre!"  she  repeated.  "If  you  feel  it  coming,  let  it  go  into 
my  matrix  so  as  to  extinguish  my  fire."  Then  we  moved 
alternately  in  and  out,  which  was  delicious.  Our  legs 
were  interlaced,  our  muscles  unbent,  and  so  we  went  on 
with  kisses  and  claspings  until  the  crisis  came  upon  us 
simultaneously.  We  then  rested  and  took  breath  after 
this  mutual  conflict. 

I  wanted  to  withdraw  my  member,  but  she  would  not 
consent  to  this  and  begged  of  me  not  to  take  it  out.  I 
acceded  to  her  wish,  but  a  moment  later  she  took  it  out 

Names  given  to  the  Sexual  Organs  of  Women     157 

herself,  dried  it,  and  replaced  it  in  her  vulva.  We  re- 
nevv^ed  our  game,  kissing,  pressing,  and  moving  in 
rhythm.  After  a  short  time,  we  rose  and  entered  her 
chamber,  without  having  this  time  accomplished  the  en' 
joyment.  She  gave  me  now  a  piece  of  an  aromatic  root,^ 
which  she  recommended  me  to  keep  in  my  mouth,  as- 
suring me  that  as  long  as  I  had  it  there  my  member 
would  remain  on  the  alert.  Then  she  asked  me  to  lie 
down,  which  I  did.  She  mounted  upon  me,  and  taking 
my  member  into  her  hands,  she  made  it  enter  entirely 
into  her  vagina.  I  was  astonished  at  the  vigour  of  her 
vulva  and  at  the  heat  emitted  from  it.  The  opening  of 
her  matrix  in  particular  excited  my  admiration.  I  never 
had  any  experience  like  it;  it  closely  clasped  my  member 
and  pinched  the  gland. 

With  the  exception  of  Fadehat  el  Djemal  no  woman 
had  until  then  taken  in  my  member  in  its  full  length. 
She  was  able  to  do  so,  I  believe,  owing  to  her  being  very 
plump  and  corpulent,  and  her  vulva  being  large  and 

Fadehat  el  Djemal,  astride  upon  me,  began  to  rise  and 
descend;  she  kept  crying  out,  wept,  went  slower,  then 
accelerated  her  movements  again,  ceased  to  move  alto' 
gether;  when  part  of  my  member  became  visible  she 
looked  at  it,  then  took  it  out  altogether  to  examine  it 
closely,  then  plunged  it  in  again  until  it  had  disappeared 
completely.  So  she  continued  until  the  enjoyment  over- 
came  her  again.  At  last,  having  dismounted  from  me, 
she  now  laid  herself  down,  and  asked  me  to  get  on  her. 
I  did  so,  and  she  introduced  my  member  entirely  into 
her  vulva. 

We  thus  continued  our  caresses,  changing  our  posi' 

1  Probably  cinnamon  or  the  root  of  the  cubeb'plant. 

168  The  Perfumed  Garden 

tion  in  turns,  until  night  came  on.  I  thought  it  proper 
to  show  a  wish  to  go  now,  but  she  would  not  agree  to 
this,  and  I  had  to  give  her  my  word  that  I  would  remain. 
I  said  to  myself,  "this  woman  will  not  let  me  go  at  any 
price,  but  when  daylight  comes  God  will  advise  me."  I 
remained  with  her,  and  all  night  long  we  kept  caressing 
each  other,  and  took  but  scanty  rest. 

I  counted  during  that  day  and  night,  I  accomplished 
twenty-seven  times  the  act  of  coition,  and  I  became 
afraid  that  I  should  never  be  able  to  leave  the  woman's 

Having  at  last  made  good  my  escape,  I  went  to  visit 
Abou  Nouass  again,  and  informed  him  of  all  that  had 
happened.  He  was  surprised  and  stupefied,  and  the  first 
words  were  ,''0  Djoaidi,  you  can  have  neither  authority 
nor  power  over  such  a  woman,  and  she  would  make  you 
do  penance  for  all  the  pleasure  you  have  had  with  other 

However,  Fadehat  el  Djemal  proposed  to  me  to  be- 
come  her  legitimate  husband,  in  order  to  put  a  stop  to 
the  vexatious  rumours  that  were  circulating  about  her 
conduct.  I,  on  the  other  hand,  was  only  on  the  look 
out  for  adultery.  Asking  the  advice  of  Abou  Nouass 
about  it,  he  told  me,  "If  you  marry  Fadehat  el  Djemal 
you  will  ruin  your  health,  and  God  will  withdraw  his 
protection  ^  from  you,  and  the  worst  of  all  will  be  that 
she  will  cuckold  you,  for  she  is  insatiable  with  respect  to 
the  coitus,  and  would  cover  you  with  shame."  And  I 
answered  him,  "Such  is  the  nature  of  women;  they  are 
insatiable  as  far  as  their  vulvas  are  concerned,  and  so 
that  their  lust  gets  satisfied  they  do  not  care  whether 

1  The  Arab  word  seteur  signifies  veil,  window'blind,  and  by 
extension,  protection  or  even  shield,  buckler.  It  was  in  this 
latter  sense  that  the  author  has  used  the  word  here. 

Names  given  to  the  Sexual  Organs  of  Women    159 

it  be  with  a  buffoon,  a  negro,  a  valet,  or  even  with  a 
man  that  is  despised  and  reprobated  by  society." 

On  this  occasion  Abou  Nouass  depicted  the  character 
of  women  in  the  following  verses: 

"Women  are  demons,  and  were  born  as  such; 

No  one  can  trust  them,  as  is  known  to  all; 

If  they  love  a  man,  it  is  only  out  of  caprice; 

And  he  to  whom  they  are  most  cruel  loves  them  most. 

Beings  full  of  treachery  and  trickery,  I  aver 

The  man  that  loves  you  truly  is  a  lost  man; 

He  who  believes  me  not  can  prove  my  word 

By  letting  woman's  love  get  hold  of  him  for  years! 

If  in  your  own  generous  mood  you  have  given  them 

Your  all   and   everything   for  years  and  years, 

They  will  say  afterwards,  'I  swear  by  God!  my  eyes 

Have  never  seen   a  thing  he   gave   me!' 

After  you  impoverished  yourself  for  their  sake. 

Their  cry  from  day  to  day  will  be  for  ever  'Give! 

Give  man.  Get  up  and  buy  and  borrow.'  ^ 

If  they  cannot  profit  by  you  they'll  turn  against  you; 

They  will  tell  lies  of  you  and  calumniate  you. 

They  do  not  recoil  to  use  the  slave  in  the  master's  absence, 

If  once  their  passions  are  aroused,  and  they  play  tricks; 

Assuredly,  if  once  their  vulva  is  in  rut. 

They  only  think  of  getting  in  some  member  in  erection. 

Preserve  us  God!  from  woman's  trickery; 

And  of  old  women  in  particular.     So  be  it." 

^  Note  in  the  autograph  edition. — Literally:  "Seized  by  your 
bounty,"  a  form  of  speech  used  to  express  the  attentions  which 
men  show  to  women. 



Know,  O  Vizir  (God's  blessing  be  with  you!),  that  the 
sexual  organs  of  the  various  male  animals  are  not  ana' 
logous  with  the  différent  natures  of  the  virile  members 
which  I  have  mentioned. 

The  verges  of  animals  are  classed  according  to  the 
species  to  which  they  belong,  and  these  species  are  four 
which  I  have  mentioned. 

1.  The  verges  of  animals  with  hoofs  as  the  horse, 
mule,  ass,  which  verges  are  of  large  size} 

El  remoul,  the  colossus. 

El  kass,^  the  serpent  rolled  up. 

El  fellag,^  the  splitter. 

El  zellate,  the  club. 

El  heurmak,  the  indomitable. 

El  meunefoukh,  the  swollen. 

Abou  dommar,  the  one  with  a  head. 

Abou  beurnita,  the  one  with  a  hat. 

El  keurkite,*  the  pointed  staff. 

El  keuntra,  the  bridge. 

El  rezama,  the  mallet. 

1  Note  in  the  autograph  edition. — Literally,  magnificent  créa' 

2  The  word  kass,  from  the  root  kass,  means  to  pierce  a  fe' 
male;  in  the  coitus,  enwrapping  her  hke  a  serpent. 

3  This  name  comes  from  the  root  felleg,  to  spht,  to  divide. 

*  Keurkite  is  the  name  of  a  staff  with  a  long,  pointed  ferule, 
as  carried  by  the  Marabouts.  In  some  texts  this  name  is  re- 
.placed  by  kneurite,  the  Arabian  name  for  lobster,  and  also  for 
à  sort  of  cuttle  fish  abounding  on  the  African  coast. 

The  Organs  of  Generation  of  Animais  161 

Abou  sella,  the  fighter.^ 

2.  The  verges  of  animals  which  have  the  kind  of  feet 
called  akhefaf,^  as,  for  instance,  the  camel. 

El  maloum,  the  well-known. 

El  tonil,  the  long  one. 

Ech  cherita,  the  riband.^ 

El  mostakinme,  the  firm  one. 

El  heurkal,  the  swinging  one. 

El  mokheubbi,  the  hidden  one. 

Ech  chaaf,  the  tuft. 

Tsequil  el  if  aha,  the  slow-coach. 

3.  The  verges  of  animals  with  split  horns,  like  the 
ox,  the  sheep,  etc. 

El  aceub,  the  nerve. 

El  heurbadj,  the  rod. 

El  sonte,  the  whip. 

Requig  ed  ras,  the  small  head. 

El  tonil,  the  long  one. 

For  the  ram. 

El  aicoub,  the  nervous. 

And  lastly,  the  members  of  animals  with  claws,  as  the 
lion,  fox,  dog,  and  other  animals  of  this  species. 
El  kedib,  the  verge. 
El  kibouss,  the  great  gland. 
El  metemerole,  the  one  that  will  lengthen. 

^  See  note  2  on  page  129. 

2  Note  in  the  autograph  edition. — Akhefaf  has  no  equivalent 
in  French.  It  is  a  foot  showing  rudimentary  hoofs  or  toes  united 
at  the  sole  by  a  thick  and  callous  epidermis,  as  seen  in  the  camel. 

^  Id. — Cherita  means  a  plaited  riband  or  flat  cord. 

*  Id. — The  only  sense  which  can  be  found  in  chaaf  is  that  of 
tuft,  frieze,  hair  in  general. 

162  The  Perfumed  Garden 

It  is  believed  that  of  all  the  animals  of  God's  creation 
the  lion  is  the  most  expert  in  respect  to  coition.  If  he 
meets  the  lioness  he  examines  her  before  copulation.  He 
will  know  if  she  has  already  been  covered  by  a  male. 
When  she  comes  to  him  he  smells  her,  and  if  she  has 
allowed  herself  to  be  crossed  by  a  boar  he  knows  it  im^ 
mediately  by  the  odour  that  animal  has  left  upon  her. 
He  then  smells  her  urine,  and  if  the  examination  proves 
unfavourable,  he  gets  into  a  rage,  and  begins  to  lash 
with  his  tail  right  and  left.  Woe  to  the  animal  that 
comes  at  that  time  near  him;  it  is  certain  to  be  torn  to 
pieces.  He  then  returns  to  the  lioness,  who,  seeing  that 
he  knows  all,  trembles  with  terror.  He  smells  again  at 
her,  utters  a  roar  which  makes  the  mountains  shake,  and, 
falling  upon  her,  lacerates  her  back  with  his  claws.  He 
even  will  go  so  far  as  to  kill  her,  and  then  befoul  her 
body  with  his  urine. 

It  is  said  that  the  lion  is  the  most  jealous  and  most 
intelligent  of  all  animals.  It  is  also  averred  that  he  is 
generous,  and  spares  him  who  gets  round  him  by  fair 

A  man  who  on  meeting  a  lion  uncovers  his  sexual 
parts  causes  him  to  take  flight. 

Whoever  pronounces  before  a  lion  the  name  of  Daniel 
(Hail  be  to  him!)^  also  sends  him  flying,  because  the 
prophet  (Hail  be  to  him!)  has  enjoined  this  upon  the 
lion  in  respect  to  the  invocation  of  his  name.  There- 
fore, when  this  name  is  pronounced,  the  lion  departs 
without  doing  any  harm.  Several  cases  which  proves 
this  fact  are  cited. 

1  It  is  probable  that  this  beUef  originates  with  the  sojourn  of 
Daniel  in  the  lions'  den. 



Know,  O  Vi2iir  (to  whom  God  be  good!)  that  the  strat' 
agems  of  women  are  numerous  and  ingenious.  Their 
tricks  will  deceive  Satan  himself,  for  God,  the  Highest, 
has  said  (Koran,  chap,  xii.,  verse  28),  that  the  deceptive 
faculties  of  women  are  great,  and  he  has  likewise  said 
(Koran  chap,  vi.,  verse  38),  that  the  stratagems  of 
Satan  are  weak.  Comparing  the  word  of  God  as  to  the 
ruses  of  Satan  and  woman,  contained  in  those  two  verse, 
it  is  easy  to  see  how  great  these  latter  ones  are.^ 


It  is  related  that  a  man  fell  in  love  with  a  woman  of 

great  beauty,  and  possessing  all  perfections  imaginable. 

He  had  made  many  advances  to  her,  which  were  re' 

pulsed;  then  he  had  endeavoured  to  seduce  her  by  rich 

presents,  which  were  likewise  declined.     He  lamented, 

complained,  and  was  prodigal  with  his  money  in  order 

to  conquer  her,  but  to  no  purpose,  and  he  grew  lean  as 

a  spectre. 

This  lasted  for  some  time  when  he  made  the  acquaint' 
ance  of  an  old  woman,  whom  he  took  into  his  confidence, 
complaining  bitterly  about  it.  She  said  to  him,  "I  shall 
help  you,  please  God." 

Forthwith  she  made  her  way  to  the  house  of  the 
woman,  in  order  to  get  an  interview  with  her;  but  on 
arriving  there  the  neighbors  told  her  that  she  could  not 
get  in,  because  the  house  was  guarded  by  a  ferocious 

'^  "The  nature  of  woman  is  such."  (Rabelais^  Book  iii.,  chap. 

164  The  Perfumed  Garden 

bitch,  which  did  not  allow  anyone  to  come  in  or  depart, 
and  in  her  malignity  always  flew  at  the  face  of  people. 

Hearing  this,  the  old  woman  rejoiced,  and  said  to  her' 
self,  "I  shall  succeed,  please  God."  She  then  went  home, 
and  filled  a  basket  with  bits  of  meat.  Thus  provided  she 
returned  to  the  woman's  house,  and  went  in. 

The  bitch,  on  seeing  her,  rose  to  spring  at  her;  but  she 
produced  the  basket  with  its  contents,  and  showed  it  her. 
As  soon  as  the  brute  saw  the  viands,  it  showed  its  satis' 
faction  by  the  movements  of  its  tail  and  nostrils.  The 
old  woman  putting  down  the  basket  before  it,  spoke  to 
it  as  follows,  "Eat,  O  my  sister.  Your  absence  has  been 
painful  to  me;  I  did  not  know  what  had  become  of  you, 
and  I  have  looked  for  you  a  long  time.  Appease  your 

While  the  animal  was  eating,  and  she  stroked  its  back, 
the  mistress  of  the  house  came  to  see  who  was  there,  and 
was  not  a  little  surprised  to  see  the  bitch,  which  would 
never  suffer  anybody  to  come  near  her,  so  friendly  with 
a  strange  person.  She  said,  "O  old  woman,  how  is  it 
that  you  know  our  dog?"  The  old  woman  gave  no  reply, 
but  continued  to  caress  the  animal,  and  utter  lamenta' 

Then  said  the  mistress  of  the  house  to  her,  "My  heart 
aches  to  see  you  thus.  Tell  me  the  cause  of  your  sorrow." 

"This  bitch,"  said  the  woman,  "was  formerly  a  woman, 
and  my  best  friend.  One  fine  day  she  was  invited  with 
me  to  a  wedding;  she  put  on  her  best  clothes,  and 
adorned  herself  with  her  finest  ornaments.  We  then 
went  together.  On  our  way  we  were  accosted  by  a 
man,  who  at  her  sight  was  seized  with  the  most  violent 
love;  but  she  would  not  listen  to  him.  Then  he  offered 
brilliant  presents,  which  she  also  declined.     This  man. 

On  the  Deceits  and  Treacheries  of  Women       165 

meeting  her  some  days  later,  said  to  her,  'Surrender  your- 
self  to  my  passion,  or  else  I  shall  conjure  God  to  change 
you  into  a  bitch.'  She  answered,  'Conjure  as  much  as 
you  like.'  The  man  then  called  the  maledictions  of 
heaven  upon  that  woman,  and  she  was  changed  into  a 
bitch,  as  you  see  here." 

At  these  words  the  mistress  of  the  house  began  to  cry 
and  lament,  saying,  "O,  my  mother!  I  am  afraid  that  I 
shall  meet  the  same  fate  as  this  bitch."  "Why,  what 
have  you  done,"  said  the  old  woman.  The  other  an- 
swered, "There  is  a  man  v.'ho  has  loved  me  since  a  long 
time,  and  I  have  refused  to  accede  to  his  desires,  nor  did 
I  listen  to  him,  though  the  saliva  was  dried  up  iri  his 
mouth  by  his  supplications;  and  in  spite  of  the  large  ex.' 
penses  he  had  gone  to  in  order  to  gain  my  favour  I  have 
always  answered  him  that  I  should  not  consent,  and 
now,  O  my  mother,  I  am  afraid  he  might  call  to  God  to 
curse  me." 

"Tell  me  how  to  know  this  man,"  said  the  old  woman, 
"for  fear  that  you  might  become  like  this  animal." 

"But  how  will  you  be  able  to  find  him,  and  whom 
could  I  send  to  him?" 

The  old  woman  answered,  "Me,  daughter  of  mine!  I 
shall  render  you  this  service,  and  find  him."  "Make 
haste,  O  my  mother,  and  see  him  before  he  conjures 
God  against  me."  "I  shall  find  him  still  this  day,"  an- 
swered the  old  woman,  and,  please  God,  you  shall  meet 
him  to-morrow." 

With  this,  the  old  woman  took  her  leave,  went  on 
the  same  day  to  the  man  who  had  made  her  his  confi- 
dant, and  told  him  of  the  meeting  arranged  for  the  next 

So  the  next  day  the  mistress  of  the  house  went  to  the 

166  The  Perfumed  Garden 

old  woman,  for  they  had  agreed  that  the  rende2;vous 
should  take  place  there.  When  she  arrived  at  the  house 
she  waited  for  some  time,  but  the  lover  did  not  come. 
No  doubt  he  had  been  prevented  from  making  his  ap' 
pearance  by  some  matter  of  importance. 

The  old  woman  reflecting  upon  this  mischance, 
thought  to  herself,  "There  is  no  might  nor  power  but  in 
God,  the  Great."  But  she  could  not  imagine  what  might 
have  kept  him  away.  Looking  at  the  woman,  she  saw 
that  she  was  agitated,  and  it  was  apparent  that  she 
wanted  coition  hotly.  She  got  more  and  more  restless, 
and  presently  asked,  "Why  does  he  not  come?"  The 
old  woman  made  answer,  "O  my  daughter,  some  serious 
affair  must  have  interfered,  probably  necessitating  a  jour- 
ney. But  I  shall  help  you  under  these  circumstances." 
She  then  put  on  her  melahfa,^  and  went  to  look  for  the 
young  man.  But  it  was  to  no  purpose,  as  she  could  not 
get  to  hear  anything  about  him. 

Still  continuing  her  search,  the  old  woman  was  think' 
ing,  "This  woman  is  at  this  moment  eagerly  coveting  a 
man.  Why  not  try  to'day  another  young  man,  who 
might  calm  her  ardour?  To-morrow  I  shall  find  the  right 
one."  As  she  was  thus  walking  and  thinking  she  met  a 
young  man  of  very  pleasing  exterior.  She  saw  at  once, 
that  he  was  a  fit  lover,  and  likely  to  help  her  out  of  her 
perplexity,  and  she  spoke  to  him,  "O  my  son,  if  I  were 
to  set  you  in  connection  with  a  lady,  beautiful,  graceful 
and  perfect,  would  you  make  love  to  her?"  "If  your 
words  are  truth,  I  would  give  to  you  this  golden  dinar!" 
said  he.  The  old  woman,  quite  enchanted,  took  the 
money,  and  conducted  him  to  the  house. 

1  The  melahfa  is  a  large  veil,  generally  of  white  cotton  web, 
used  by  women  to  wrap  themselves  in,  both  body  and  head, 
when  they  walk  out. 

On  the  Deceits  and  Treacheries  of  Women       167 

Now,  it  so  happened  that  this  young  man  was  the  hus- 
band of  the  lady,  which  the  old  woman  did  not  know 
till  she  had  brought  him,  and  the  way  she  found  it  out 
was  this:  She  went  first  into  the  house  and  said  to  the 
lady,  "I  have  not  been  able  to  find  the  slightest  trace  of 
your  lover;  but  failing  him,  I  have  brought  you  some- 
body to  quench  your  fire  for  to-day.  We  will  save  the 
other  for  to-morrow.     God  has  inspired  to  do  so." 

The  lady  then  went  to  the  window  to  take  a  look  at 
him  whom  the  old  woman  wanted  to  bring  to  her,  and, 
getting  sight  of  him,  she  recognised  her  husband,  just  on 
the  point  of  entering  the  house.^  She  did  not  hesitate, 
but  hastily  donning  her  melahfa,  she  went  straight  to 
meet  him,  and  striking  him  in  the  face,  she  exclaimed, 
"O!  enemy  of  God  and  of  yourself,  what  are  you  doing 
here?  You  surely  came  with  the  intention  to  commit 
adultery.  I  have  been  suspecting  you  for  a  long  time, 
and  waited  here  every  day,  while  I  was  sending  out  the 
old  woman  to  enveigle  you  to  come  in.  This  day  I  have 
found  you  out,  and  denial  is  of  no  use.  And  you  always 
told  me  that  you  were  not  a  rake!  I  shall  demand  a 
divorce  this  very  very  day,  now  I  know  your  conduct!" 

The  husband,  believing  that  his  wife  spoke  the  truth, 
remained  silent  and  abashed. 

Learn  from  this  the  deceitfulness  of  woman,  and  what 
she  is  capable  of. 

1  Note  in  the  autograph  edition. — ^An  analogous  situation  is 
found  in  the  'Tales  of  Boccacio,"  Tale  Six  of  the  Third  Day, 
done  into  verse  by  La  Fontaine,  in  the  story  of  Richard  Minutolo 
(First  Book  of  the  Tales).  It  must  be  added  that  the  ground- 
work of  the  Arabian  tale  is  different  from  Boccaccio's.  Observe, 
however,  that  the  means  employed  by  the  old  woman  to  gain 
tor  the  young  man  the  lady's  favours  is  not  without  analogy  to 
those  described  in  Tale  Eight  of  the  Fifth  Day  of  the  same  book. 

168  The  Perfumed  Garden 


A  story  is  told  of  a  certain  woman  who  was  desperately 
in  love  with  one  of  her  neighbours,  whose  virtue  and 
piety  were  well  known.  She  declared  to  him  her  pas' 
sion;  but,  finding  all  her  advances  constantly  repulsed, 
in  spite  of  all  her  wiles,  she  resolved  to  have  her  satiS' 
faction  nevertheless,  and  this  is  the  way  she  went  to 
work  her  purpose: 

One  evening  she  apprised  her  negress  that  she  in' 
tended  to  set  a  snare  for  that  man,  and  the  negress,  by 
her  order,  left  the  street  door  open;  then  in  the  middle 
of  the  night,  she  called  the  negress  and  gave  her  the  fol' 
lowing  instructions:  "Go  and  knock  with  this  stone  at 
our  street  door  as  hard  as  you  can,  without  taking  any 
notice  of  the  cries  which  I  shall  utter,  or  the  noise  I 
make;  as  soon  as  you  hear  the  neighbor  opening  his 
door,  come  back  and  knock  the  same  way  at  the  inner 
door.^  Take  care  that  he  does  not  see  you,  and  come 
in  at  once  if  you  observe  somebody  coming."  The  nc 
gress  executed  this  order  punctually. 

Now,  the  neighbour  was  by  nature  a  compassionate 
man,  always  disposed  to  assist  people  in  distress,  and  his 
help  was  never  asked  in  vain.  On  hearing  the  noise  of 
the  blows  struck  at  the  door  and  the  cries  of  his  neigh- 
bour, he  asked  his  wife  what  this  might  mean,  and  she 
replied,  "It  is  our  neighbour  so  and  so,  who  is  attacked 
in  her  house  by  thieves."  He  went  in  great  haste  to  her 
aid;  but  scarcely  had  he  entered  the  house  when  the 
negress  closed  the  door  upon  him.  The  woman  seized 
him,  and  uttered  loud  screams.     He  protested,  but  the 

1  Note  in  the  autograph  edition. — The  Arabian  houses  are 
generally  situated  in  an  inner  court,  which  communicates  by  a 
door  with  the  street,  while  a  second  door  leads  to  the  rooms. 

On  the  Deceits  and  Treacheries  of  Women        169 

mistress  of  the  house  put,  without  any  more  ado,  this 
condition  before  him.  "If  you  do  not  consent  to  do 
with  me  so  and  so,  I  shall  tell  that  you  have  come  in 
here  to  violate  me,  and  hence  all  this  noise."  ''The  will 
of  God  be  done!"  said  the  man,  ''nobody  can  go  against 
Him,  nor  escape  from  His  might."  He  then  tried  sundry 
subterfuges  in  order  to  escape,  but  in  vain,  for  the  mis- 
tress of  the  house  recommended  to  scream  and  make  a 
row,  which  brought  a  good  many  people  to  the  spot. 
He  saw  that  his  reputation  would  be  compromised  if  he 
continued  his  resistance,  and  surrendered,  saying,  "Save 
me,  and  I  am  ready  to  satisfy  you!"  "Go  into  this 
chamber  and  close  the  door  behind  you,"  said  the  lady 
of  the  house,  "if  you  want  to  leave  this  house  with  hon- 
our, and  do  not  attempt  to  escape  unless  you  wish  those 
people  to  know  that  you  are  the  author  of  all  this  com- 
motion." When  he  saw  how  determined  she  was  to 
have  her  way,  he  did  as  she  had  told  him.  She,  on  her 
part,  went  out  to  the  neighbors  that  had  come  to  help 
her,  and  giving  them  some  kind  of  explanation,  dismissed 
them.     They  went  away  condoling  with  her. 

Left  alone,  she  shut  the  doors  and  returned  to  her 
unwilling  lover.  She  kept  him  in  sequestration  for  a 
whole  week,  and  only  set  him  free  after  she  had  com- 
pletely drained  him. 

Learn  from  this  the  deceitfulness  of  women,  and  what 
they  are  capable  of. 


The  story  goes  that  a  man,  a  street  porter  who  was  mar' 
ried,  had  an  ass  which  he  employed  in  his  business.  His 
wife  was  very  fat  and  corpulent,  and  had  a  very  plump. 

170  The  Perfumed  Garden 

deep,  and  excessively  large  vulva.  Her  husband,  on  the 
contrary,  was  furnished  with  a  verge  which  was  both 
little  and  soft.  She  simply  held  him  in  contempt,  in  the 
first  place  on  account  of  his  weak  member,  and  then  be- 
cause he  but  rarely  fulfilled  his  conjugal  duty.  He  was, 
in  fact  not  vigorous  enough  for  that  work;  whilst  she, 
burning  for  the  coitus,  would  never  have  had  enough  of 
it,  not  even  if  she  could  have  revelled  in  it  day  and 
night;  in  fact,  no  man  could  have  satisfied  her,  and  she 
would  have  coped  with  the  whole  race  of  males.  If  she 
had  contrived  to  lay  her  hand  upon  a  man  of  metal  she 
would  not  have  allowed  him  to  draw  his  member  out  of 
her  vulva,  no,  not  for  a  moment. 

This  woman  brought  every  night  the  ass  its  fodder. 
As  she  often  kept  her  husband  waiting,  he  would  say 
wh(en  she  returned:  "What  made  you  stay  so  long?" 
And  she  answered:  ''I  have  sat  myself  down  by  the  side 
of  the  ass,  and  saw  it  take  its  meal;  it  appeared  to  be  so 
tired  that  I  was  sorry  for  it." 

This  went  on  for  some  time,  and  the  husband  had  no 
suspicion  of  anything  being  wrong.  Moreover,  he  rC' 
turned  home  every  evening  tired  with  his  day's  work, 
and  went  to  lie  down  directly,  leaving  it  to  his  wife  to 
look  after  the  ass.  She,  however,  had  become  very  inti- 
mate with  the  animal  in  the  following  manner  (how 
abominable  God  had  made  her!).  When  the  time  came 
for  feeding  him  she  took  off  his  pack-saddle  and  placed 
it  on  her  own  back,  buckling  the  girths  round  her  body. 
Then  she  took  a  little  of  his  dung  and  of  his  urine, 
mixed  them  together,  and  rubbed  the  entrance  of  her 
vulva  with  it.  This  done,  she  placed  herself  on  her 
hands  and  feet  within  range  of  the  ass,  and  took  posi- 
tion, her  vulva  facing  him.     He  would  approach,  smell 

On  the  Deceits  and  Treacheries  of  Women       171 

at  her  vulva,  and  thinking  to  have  a  beast  of  burden 
before  him,  spring  upon  her.  As  soon  as  he  was  thus 
placed,  she  seized  his  member  with  one  of  her  hands  and 
introduced  its  head  into  her  vulva.  The  vulva  got  more 
and  more  enlarged,  so  that  the  member,  penetrating  lit- 
tle by  little,  finished  with  being  lodged  in  its  full  length, 
and  brought  on  the  crisis  of  the  pleasure. 

So  the  woman  took  her  pleasure  with  the  ass  for  a 
long  time.  But  one  night  when  her  husband  had  been 
asleep  for  some  time  he  awoke  suddenly,  and  felt  a  dc 
sire  to  caress  his  wife.  Not  finding  her  by  his  side,  he 
rose  very  softly  and  went  to  the  stable.  What  was  his 
astonishment  when  he  saw  her  under  the  ass,  the  latter 
working  up  and  down  her  croup.  ''What  does  this 
mean,  O  you  so-and-so?"  he  cried.  But  she  quickly  dis- 
engaged herself  from  under  the  ass,  and  said,  "May  God 
curse  you  for  not  pitying  your  ass!"  But,  come,  what 
does  all  this  mean?"  the  husband  repeated.  "That,"  said 
the  woman,  "when  I  came  and  brought  his  fodder  he 
refused  to  eat;  I  saw  by  that  how  tired  he  was.  I  passed 
my  hand  over  his  back  and  his  back  nearly  gave  way 
under  him.  I  then  thought  his  pack-saddle  was  too 
heavy  and  in  order  to  make  sure  of  it,  I  tried  it  on  my 
back  and  found  it  very  heavy.  Now  I  know  the  reason 
of  his  excessive  fatigue.  Believe  me,  if  you  want  to  pre- 
serve your  ass,  do  not  work  him  so  hard." 

Learn  from  this  the  deceitfulness  of  women,  and  what 
they  are  capable  of. 

The  following  story  is  told  of  two  women  who  inhabited 
the  same  house.    The  husband  of  one  of  them  had  a 
m-ember  long,  thick  and  hard;  while  the  husband  of  the 
other  had,  on  the  contrary,  that  organ  little,  insignificant 

172  The  Perfumed  Garden 

and  soft.  The  first  one  rose  always  pleasant  and  smil' 
ing;  the  other  one  got  up  in  the  morning  in  tears  and 

One  day  the  two  women  were  together,  and  spoke  of 
their  husbands. 

The  first  one  said,  "I  live  in  the  greatest  happiness. 
My  bed  is  a  couch  of  bliss.  When  my  husband  and  I 
are  together  in  it  it  is  the  witness  of  our  supreme  pleas- 
ure; of  our  kisses  and  embraces,  of  our  joys  and  amorous 
sighs.  When  my  husband's  member  is  in  my  vulva  it 
stops  it  up  completely;  it  stretches  itself  out  until  it 
touches  the  bottom  of  my  vagina,  and  it  does  not  take 
its  leave  until  it  has  visited  every  corner — threshold,  ves' 
tibule,  ceiling  and  centre.  When  the  crisis  arrived  it 
takes  its  position  in  the  very  centre  of  the  vagina,  which 
it  floods  with  tears.  It  is  in  this  way  we  quench  our  fire 
and  appease  our  passion." 

The  second  answered,  'T  live  in  the  greatest  grief;  our 
bed  is  a  bed  of  misery,  and  our  coition  is  a  union  of 
fatigue  and  trouble,  of  hate  and  malediction.  When  my 
husband's  member  enters  my  vulva  there  is  a  space  left 
open,  and  it  is  so  short  it  cannot  touch  the  bottom. 
When  it  is  in  erection  it  is  twisted  all  ways,  and  cannot 
procure  any  pleasure.  Feeble  and  meagre,  it  can  scarcely 
ejaculate  a  drop,  and  its  service  gives  no  pleasure  to  any 

Such  was  the  almost  daily  conversation  which  the  two 
women  had  together. 

It  happened,  however,  that  the  woman  who  had  so 
much  cause  for  complaint  thought  in  her  heart  how  de- 
lightful it  would  be  to  commit  adultery  with  the  other 
one's  husband.  She  thought  to  herself,  "It  must  be 
brought  about,  if  it  be  only  for  once."    Then  she  watch- 

On  the  Deceits  and  Treacheries  of  Women       173 

ed  her  opportunity  until  her  husband  had  to  be  absent 
for  a  night  from  home. 

In  the  evening  she  made  preparation  to  get  her  project 
carried  out,  and  perfumed  herself  with  sweet  scents  and 
essences.  When  the  night  was  advanced  to  about  a  third 
of  its  duration,  she  entered  noiselessly  the  chamber  in 
which  the  other  woman  and  her  husband  were  sleeping, 
and  groped  her  way  to  their  couch.  Finding  that  there 
was  a  free  space  between  them,  she  slipped  in.  There 
was  scant  room,  but  each  of  the  spouses  thought  it  was 
the  pressure  of  the  other,  and  gave  way  a  little;  and  so 
she  contrived  to  glide  between  them.  She  then  quietly 
waited  until  the  other  woman  was  m  a  profound  sleep, 
and  then,  approaching  the  husband,  she  brought  her 
flesh  in  contact  with  his.  He  awoke,  and  smelling  the 
perfumed  odours  which  she  exhaled,  he  was  in  erection 
at  once.  He  drew  her  towards  him,  but  she  said  in  a 
low  voice,  'Xet  me  go  to  sleep!"  He  answered,  ''Be 
quiet,  and  let  me  do!  The  children  will  not  hear  any 
thing!"  She  then  pressed  close  up  to  him,  so  as  to  get 
him  farther  away  from  his  wife,  and  said,  ''Do  as  you 
like,  but  do  not  waken  the  children,  who  are  close  by." 
She  took  these  precautions  for  fear  that  his  vwife  should 
wake  up. 

The  man,  however,  roused  by  the  odour  of  the  per' 
fumes,  drew  her  ardently  towards  himself.  She  was 
plump  and  mellow,  and  her  vulva  projecting.  He 
mounted  upon  her  and  said,  "Take  it  (the  member)  in 
your  hand,  as  usual!"  Se  took  it,  and  was  astonished  at 
its  size  and  magnificence,  then  introduced  it  into  her 

The  man,  however,  observed  that  his  member  had 
been  taken  in  entirely,  which  he  had  never  been  able  to 

174  The  Perfumed  Garden 

do  with  his  wife.  The  woman,  on  her  part,  found  that 
she  had  never  received  such  a  benefit  from  her  husband. 

The  man  quite  surprised.  He  worked  his  will  upon 
her  a  second  and  third  time,  but  his  astonishment  only 
increased.  At  last  he  got  off  her,  and  stretched  himself 
along  side  her. 

As  soon  as  the  woman  found  that  he  was  asleep,  she 
slipped  out,  left  the  chamber,  and  returned  to  her  own. 

In  the  morning,  the  husband,  on  rising,  said  to  his 
wife,  "Your  embraces  have  never  seemed  so  sweet  to  me 
as  last  night,  and  I  never  breathed  such  sweet  perfumes 
as  those  you  exhaled."  "What  embraces  and  what  per' 
fumes  are  you  speaking  of?  asked  the  wife.  "I  have  not 
a  particle  of  perfume  in  the  house."  She  called  him 
storyteller,  and  assured  him  that  he  must  have  been 
dreaming.  He  then  began  to  consider  whether  he  might 
not  have  deceived  himself,  and  agreed  with  his  wife  that 
he  must  actually  have  dreamed  it  all. 

Appreciate,  after  this,  the  deceitfulness  of  women, 
and  what  they  are  capable  of. 


It  is  related  that  a  man,  after  having  lived  for  some  time 
in  a  country  to  which  he  had  gone,  became  desirous  of 
getting  married.  He  addressed  himself  to  an  old  woman 
who  had  experience  in  such  matters,  asking  her  whether 
she  could  find  him  a  wife,  and  who  replied,  "I  can  find 
you  a  girl  gifted  with  great  beauty  and  perfect  in  shape 
and  comeliness.  She  will  surely  suit  you,  for,  besides 
having  these  qualities,  she  is  virtuous  and  pure.  Only 
mark,  her  business  occupies  her  all  the  day,  but  during 
the  night  she  will  be  yours  completely.  It  is  for  this 
reason  she  keeps  herself  reserved,  as  she  apprehends  that 
a  husband  might  not  agree  to  this." 

On  the  Deceits  and  Treackenes  of  Women       175 

The  man  replied,  "This  girl  need  not  be  afraid.  I,  too 
am  not  at  Hberty  during  the  day,  and  I  only  want  her 
for  the  night." 

He  then  asked  her  in  marriage.  The  old  woman 
brought  her  to  him,  and  he  liked  her.  From  that  time 
they  lived  together,  observing  the  conditions  under 
which  they  had  come  together. 

This  man  had  an  intimate  friend  whom  he  introduced 
to  the  old  woman  who  had  arranged  his  marriage  ac- 
cording to  the  conditions  mentioned,  and  which  friend 
had  requested  the  man  to  ask  her  to  do  him  the  same 
service.  They  went  to  the  old  woman  and  solicited  her 
assistance  in  the  matter.  "This  is  a  very  easy  matter," 
she  said.  "I  know  a  girl  of  great  beauty,  who  will  dis- 
sipate your  heaviest  troubles.  Only  the  business  she  is 
carrying  on  keeps  her  at  work  all  night,  but  she  will  be 
your  friend  all  day  long."  "This  shall  be  no  hindrance," 
replied  the  friend.  She  then  brought  the  young  girl  to 
him.  He  was  well  pleased  with  her,  and  married  her 
on  the  conditions  agreed  upon. 

But  before  long  the  two  friends  found  out  that  the 
two  wives  which  the  old  harridan  had  procured  for  them 
were  only  one  woman. 

Appreciate,  after  this,  the  deceitfulness  of  women,  and 
what  they  are  capable  of. 


It  is  related  that  a  married  woman  of  the  name  of  Bahia 
(splendid  beauty)  had  a  lover  whose  relations  to  her 
were  soon  a  mystery  to  no  one,  for  which  reason  she  had 

176  The  Perfumed  Garden 

to  leave  him.     Her  absence  affected  him  to  that  de- 
gree that  he  fell  ill,  because  he  could  not  see  her. 

One  day  he  went  to  see  one  of  his  friends,  and  said  to 
him,  "Oh,  my  brother!  an  ungovernable  desire  has  seized 
me,  and  I  can  wait  no  more.  Could  you  accompany  me 
on  a  visit  I  am  going  to  pay  to  Bahia,  the  well'beloved 
of  my  heart?"   The  friend  declared  himself  willing. 

The  next  day  they  mounted  their  horses;  and  after  a 
journey  of  two  days,  they  arrived  near  the  place  where 
Bahia  dwelt.  There  they  stopped.  The  lover  said  to  his 
friend,  ''Go  and  see  the  people  that  live  about  here,  and 
ask  for  their  hospitality,  but  take  good  care  not  to  di' 
vulge  our  intentions,  and  try  in  particular  to  find  the 
servant-girl  of  Bahia,  to  whom  you  can  say  that  I  am 
here,  and  whom  you  will  charge  with  the  message  to  her 
mistress  that  I  would  like  to  see  her."  He  then  de- 
scribed the  servant-maid  to  him. 

The  friend  went,  met  the  servant,  and  told  her  all 
that  was  necessary.  She  went  at  once  to  Bahia,  and 
repeated  to  her  what  she  had  been  told. 

Bahia  sent  to  the  friend  the  message,  "Inform  him 
who  sent  you  that  the  meeting  will  take  place  to-night, 
near  such  and  such  a  tree,  at  such  and  such  an  hour." 

Returning  to  the  lover,  the  friend  communicated  to 
him  the  decision  of  Bahia  about  the  rende2;vous. 

At  that  hour  that  had  been  fixed,  the  two  friends  were 
near  to  the  tree.  They  had  not  to  wait  long  for  Bahia. 
As  soon  as  her  lover  saw  her  coming,  he  rushed  to  meet 
her,  kissed  her,  pressed  her  to  his  heart,  and  they  began 
to  embrace  and  caress  each  other. 

The  lover  said  to  her,  "O  Bahia,  is  there  no  way  to 
enable  us  to  pass  the  night  together  without  rousing  the 

On  the  Deceits  and  Treacheries  of  Women        177 

suspicions  of  your  husband?"    She  answered,  ''Oh,  be- 
fore God!  if  it  will  give  you  pleasure,  the  means  to  con' 
trive  this  are  not  wanting."    "Hasten,"  said  her  lover, 
"to  let  me  know  how  it  may  be  done."   She  then  asked 
him,  "Your  friend  here,  is  he  devoted  to  you,  and  intelli' 
gent?"  He  answered,  "Yes."   She  then  rose,  took  off  her 
garments,  and  handed  them  to  the  friend,  who  gave  her 
his,  in  which  she  then  dressed  herself;  then  she  made  the 
friend  put  on  her  clothes.     The  lover  said,  surprised 
"What  are  you  going  to  do?"  "Be  silent,"  she  answered, 
and,  addressing  herself  to  the  friend,  she  gave  him  the 
following  explanations:  "Go  to  my  house  and  lie  down 
in  my  bed.   After  a  third  part  of  the  night  is  passed,  my 
husband  will  come  to  you  and  ask  you  for  the  pot  into 
which  they  milk  the  camels.   You  will  then  take  up  the 
vase,  but  you  must  keep  it  in  your  hands  until  he  takes  it 
from  you.   This  is  our  usual  way.   Then  he  will  go  and 
return  with  the  pot  filled  with  milk,  and  say  to  you, 
'Here  is  the  pot!'     But  you  must  not  take  it  from  him 
until  he  has  repeated  the  words.  Then  take  it  out  of  his 
hands,  or  let  him  put  it  on  the  ground  himself.     After 
that,  you  will  not  see  anything  more  of  him  till  the 
morning.  After  the  pot  has  been  put  on  the  ground,  and 
my  husband  is  gone,  drink  the  third  part  of  the  milk, 
and  replace  the  pot  on  the  ground." 

The  friend  went,  observed  all  these  recommendations, 
,  and  when  the  husband  returned  with  the  pot  full  of 
milk  he  did  not  take  it  out  of  his  hands  until  he  had  said 
twice,  "Here  is  the  pot!"  Unfortunately  he  withdrew  his 
hands  when  the  husband  was  going  to  set  it  down,  the 
latter  thinking  the  pot  was  being  held,  let  it  go,  and  the 
vase  fell  upon  the  ground  and  was  broken.  The  hus' 
band,  in  the  belief  that  he  was  speaking  to  his  wife,  ex- 

178  The  Perfumed  Garden 

claimed,  "What  have  you  been  thinking  of?"  and  beat 
him  with  it  till  it  broke;  then  took  another,  and  contin' 
ued  to  batter  him  stroke  on  stroke  enough  to  break  his 
back.  The  mother  and  sister  of  Bahia  came  running  to 
the  spot  to  tear  her  from  his  hands.  He  had  fainted. 
Luckily  they  succeeded  in  getting  the  husband  away. 

The  mother  of  Bahia  soon  came  back,  and  talked  to 
him  so  long  that  he  was  fairly  sick  of  her  talk;  but  he 
could  do  nothing  but  be  silent  and  weep.  At  last  she 
finished,  saying,  ''Have  confidence  in  God,  and  obey 
your  husband.  As  for  your  lover,  he  cannot  come  now 
to  see  and  console  you,  but  I  will  send  in  your  sister  to 
keep  you  company."    And  so  she  went  away. 

She  did  send,  indeed,  the  sister  of  Bahia,  who  began 
to  console  her  and  curse  him  who  had  beaten  her.  He 
felt  his  heart  warming  towards  her,  for  he  had  seen  that 
she  was  of  resplendant  beauty,  endowed  with  all  perfec- 
tions, and  like  the  full  moon  in  the  night.  He  placed 
his  hand  over  her  mouth,  so  as  to  prevent  her  from 
speaking  and  said  to  her,  O  lady!  I  am  not  what  you 
think.  Your  sister  Bahia  is  at  present  with  her  lover, 
and  I  have  run  into  danger  to  do  her  a  service.  Will 
you  not  take  me  under  your  protection?  If  you  de- 
nounce me,  your  sister  will  be  covered  with  shame;  as 
for  me,  I  have  done  my  part,  but  may  the  evil  fall  back 
upon  you!" 

The  young  girl  then  began  to  tremble  like  a  sheaf,  in 
thinking  of  the  consequences  of  her  sister's  doings,  and 
then  beginning  to  laugh,  surrendered  herself  to  the 
friend  who  proved  himself  so  true.  They  passed  the  re' 
mainder  of  the  night  in  bliss,  kisses,  embraces,  and  mu- 
tual enjoyment.  He  found  her  the  best  of  the  best.  In 
her  arms  he  forgot  the  beating  he  had  received,  and  they 

On  the  Deceits  and  Treacheries  of  Women       179 

did  not  cease  to  play,  toy,  and  make  love  till  daybreak. 

He  then  returned  to  his  companion.  Bahia  asked  him 
how  he  had  fared,  and  he  said  to  her,  ''Ask  your  sister. 
By  my  faith!  she  knows  it  all!  Only  know,  that  we  have 
passed  the  night  in  mutual  pleasures,  kissing  and  enjoy 
ing  ourselves  until  now." 

Then  they  changed  clothes  again,  each  one  taking  his 
own,  and  the  friend  told  Bahia  all  the  particulars  of 
what  had  happened  to  him. 

Appreciate,  after  this,  the  deceitfulness  of  women,  and 
what  they  are  capable  of. 


A  story  is  told  of  a  man  who  had  studied  all  the  ruses 
and  all  the  stratagems  invented  by  women  for  the  decep' 
tion  of  men,  and  pretended  that  no  woman  could  dupe 

A  woman  of  great  beauty,  and  full  of  charms,  got  to 
heart  of  her  conceit.  She,  therefore,  prepared  for  him  in 
the  medjeles  ^  a  collation,  in  which  several  kinds  of  wine 
figured,  and  nothing  was  wanting  in  the  way  of  rare  and 
choice  viands.  Then  she  sent  for  him,  and  invited  him 
to  come  and  see  her.  As  she  was  famed  for  her  great 
beauty  and  the  rare  perfection  of  her  person,  she  had 
roused  his  desires,  and  he  hastened  to  avail  himself  of 
her  invitation. 

She  was  dressed  in  her  finest  garments,  and  exhaled 
the  choicest  perfumes,  and  assuredly  whoever  had  thus 
seen  her  would  have  been  troubled  in  his  mind.  And 
thus,  when  he  was  admitted  into  her  presence,  he  was 

^  The  medjeles,  from  djeleuss,  to  sit  down,  is  the  name  of  a 
saloon  in  Arab  houses,  generally  situated  on  the  ground  floor. 
It  is  the  vestibule,  the  saloon  for  visitors. 

180  The  Perfumed  Garden 

fascinated  by  her  charms,  and  plunged  into  admiration 
by  her  marvellous  beauty. 

This  woman,  however,  appeared  to  be  preoccupied  on 
account  of  her  husband,  and  allowed  it  not  to  be  seen 
that  she  was  afraid  of  his  coming  back  from  one  minute 
to  another.  It  must  be  mentioned  that  this  husband  was 
very  proud,  very  jealous,  and  very  violent,  and  would 
not  have  hesitated  to  shed  the  blood  of  anyone  whom 
he  would  have  found  prowling  about  his  house.  What 
would  he  have  done,  and,  with  much  more  reason,  to 
the  man  whom  he  might  have  found  inside? 

While  the  lady  and  he,  who  flattered  himself  that  he 
should  possess  her,  were  amusing  themselves  in  the 
medjeles,  a  knock  at  the  house-door  filled  the  lover  with 
fear  and  trouble,  particularly  when  the  lady  cried,  "This 
is  my  husband,  who  is  returning."  All  in  a  tremble,  she 
hid  him  in  a  closet,  which  was  in  the  room,  shut  the 
door  upon  him,  and  left  the  key  in  the  medjeles;  then 
she  opened  the  house-door. 

Her  husband,  for  it  was  he,  saw,  on  entering,  the  wine 
and  all  the  preparations  that  had  been  made.  Surprised, 
he  asked  what  it  meant.  ''It  means  what  you  see,"  she 
answered.  "But  for  whom  is  all  this?"  he  asked.  'Tt  is 
for  my  lover  whom  I  have  here."  "And  where  is  he?" 
"In  this  closet,"  she  said,  pointing  with  her  finger  to  the 
place  where  the  suffered  was  confined. 

At  these  words  the  husband  started.  He  rose  and  went 
to  the  closet,  but  found  it  locked.  "Where  is  the  kay?" 
he  siad.  She  answered,  "Here!"  throwing  it  to  him.  But 
as  he  was  putting  it  into  the  lock  she  burst  out  laughing 
uproariously.  He  turned  towards  her,  and  said,  "What 
are  you  laughing  at?"    "I  laugh,"  she  answered,  "at  the 

On  the  Deceits  and  Treacheries  of  Women       181 

weakness  of  your  judgment,  and  your  want  of  reason 
and  reflection.  Oh,  you  man  without  sense,  do  you  think 
that  if  I  had  in  reaUty  a  lover,  and  had  admitted  him 
into  this  room  I  should  have  told  you  that  he  was  here 
and  where  he  was  hidden?  This  is  certainly  not  likely. 
I  had  no  other  thought  than  to  offer  you  a  collation  on 
your  return,  and  wanted  only  to  have  a  joke  with  you  in 
doing  as  I  did.  If  I  had  a  lover  I  should  certainly  not 
have  made  you  my  confidant." 

The  husband  left  the  key  in  the  lock  of  the  closet 
without  having  turned  it  and  returned  to  the  table,  and 
said,  'True!  I  rose;  but  I  had  not  the  sHghtest  doubt 
about  the  sincerity  of  your  words."  Then  they  ate  and 
drank  together,  and  then  made  love. 

The  man  in  the  closet  had  to  stop  there  until  the  hus- 
band went  out.  Then  the  lady  went  to  set  him  free,  and 
found  him  quite  undone  and  in  a  bad  state.  When  he 
came  out  after  having  escaped  an  imminent  peril,  she 
said  to  him,  "Well,  you  wiseacre,  who  know  so  well  the 
stratagems  of  women,  of  all  those  you  know  is  there  one 
to  equal  this?"  He  made  answer,  "I  am  now  convinced 
that  your  stratagems  are  countless." 

Appreciate  after  this  the  deceits  of  woment  and  what 
they  are  capable  of. 


It  is  related  that  a  woman  who  was  married  to  a  violent 
and  brutal  man,  having  her  lover  with  her  on  the  unex- 
pected arrival  of  her  husband,  who  was  returning  from  a 
journey,  had  only  just  time  to  hide  him  under  the  bed. 
She  was  compelled  to  let  him  remain  in  this  dangerous 

182  The  Perfumed  Garden 

and  unpleasant  position,  knowing  of  no  expedient  which 
might  enable  him  to  leave  the  house.  In  her  restlessness 
she  went  to  and  fro,  and  having  gone  to  the  street'door, 
one  of  her  neighbours,  a  woman,  saw  that  she  was  in 
trouble,  and  asked  her  the  reason  of  it.  She  told  her 
what  had  happened.  The  other  one  then  said,  ''Return 
into  the  house.  I  will  charge  myself  with  the  safety  of 
your  lover,  and  I  promise  you  that  he  shall  come  out 
unharmed."     Then  the  woman  re-entered  her  house. 

Her  neighbour  was  not  long  in  joining  her,  and  they 
together  prepared  the  meal,  and  then  they  all  sat  down 
to  eat  and  drink.  The  woman  sat  facing  her  husband, 
and  the  neighbour  opposite  the  bed.  The  latter  began 
to  tell  stories  and  anecdotes  about  the  tricks  of  women; 
and  the  lover  under  the  bed  heard  all  that  was  going  on. 

Pursuing  her  tales,  the  neighbour  told  the  following 
one:  "A  married  woman  had  a  lover,  whom  she  loved 
tenderly,  and  by  whom  she  was  loved  the  same.  One 
day  the  lover  came  to  see  her  in  the  absence  of  her  hus- 
band. But  the  latter  happened  to  return  home  unex- 
pectedly just  as  they  were  together.  The  woman,  know- 
ing of  no  better  place,  hid  her  lover  under  the  bed,  then 
sat  down  by  her  husband,  who  was  taking  some  refresh- 
ment, and  joked  and  played  with  him.  Amongst  other 
playful  games,  she  covered  her  husband's  eyes  with  a 
napkin,  and  her  lover  took  this  opportunity  to  come  out 
from  under  the  bed  and  escape  unobserved." 

The  wife  understood  at  once  how  to  profit  by  this 
tale;  taking  a  napkin  and  covering  the  eyes  of  her  hus- 
band with  it,  she  said,  ''Then  it  was  by  means  of  this 
ruse  that  the  lover  was  helped  out  of  his  dilemma."  And 
the  lover,  taking  the  opportunity,  succeeded  in  making 
good  his  escape  unobserved  by  the  husband.      Uncon- 

On  the  Deceits  and  Treacheries  of  Women        183 

scious  of  what  had  happened  this  latter  laughed  at  the 
story,  and  his  merriment  was  still  increased  by  the  last 
words  of  his  wife  and  by  her  action. 

Appreciate  after  this  the  deceitfulness  of  women,  and 
what  they  are  capable  of. 

It  is  related  that  a  man  had  a  wife  who  was  endowed 
with  all  beauties  and  perfections;  she  was  like  the  full 
moon.  He  was  very  jealous  for  he  knew  all  the  deceits 
and  ways  of  women.  He  therefore  never  left  the  house 
without  carefully  locking  the  street  door  and  the  door 
of  the  terrace. 

One  day  his  wife  asked  him  "Why  do  you  do  this?" 
"Because  I  know  your  ruses  and  fashions,''  said  he.  "It 
is  not  by  acting  in  this  way  that  you  will  be  safe,"  she 
said,  "for  certainly,  if  a  woman  has  set  her  heart  upon  a 
thing,  all  precautions  are  useless."  "Well,  well!"  replied 
he;  "it  is  always  wise  to  keep  the  doors  locked."  She 
said,  "Not  at  all;  the  fastenings  of  the  doors  are  of  no 
avail,  if  a  woman  once  thinks  of  doing  what  you  mean." 
"Well,  then,"  said  he,  "if  you  can  do  it,  you  may!" 

As  soon  as  her  husband  had  gone  out,  the  woman 
mounted  to  the  top  of  the  house,  and,  through  a  small 
hole,  which  she  made  into  the  wall,  she  looked  to  see 
what  was  going  on  outside.  At  that  moment  a  young 
man  was  passing  by,  who,  looking  up,  saw  her,  and  de- 
sired to  possess  her.  He  said  to  her,  "How  can  I  come 
to  you?"  She  told  him  that  it  could  not  be  done,  and 
that  the  doors  were  locked.  "How  could  we  get  to- 
gether"; he  asked.  She  answered  him,  "I  shall  make  a 
hole  in  the  house  door.     Be  on  the  watch  for  my  hus- 

1  Note  in  the  autograph  edition. — Compare  this  with  the  tale 
of  La  Fontaine  (Book  ii.):  "One  does  not  Think  of  Every- 
thing," reproduced  from  the  "Cent  Nouvelles  Nouvelles." 

184  The  Perfumed  Garden 

band  when  he  returns  tO'night,  and  after  he  shall  have 
passed  m,  put  your  member  through  the  hole,  and  it 
shall  meet  my  vulva,  and  you  can  then  do  my  business; 
any  other  way  it  is  impossible/' 

The  young  man  watched  until  he  had  seen  the  hus' 
band  return  from  evening  prayer;  and  after  he  had  en- 
tered the  house  and  locked  the  door,  he  went  to  find  the 
hole  made  in  it,  and  passed  his  member  through  it.  The 
wife  also  was  on  the  look  out.  Her  husband  had  barely 
got  into  the  house,  and  was  still  in  the  courtyard,  when 
she  went  to  the  door,  and  appearing  to  satisfy  herself 
that  the  door  was  fast,  she  placed  her  vulva  to  the  mem- 
ber,  which  appeared  through  the  hole,  and  introduced 
it  into  her  vagina. 

This  done,  she  extinguished  the  lamp,  and  called  to 
her  husband,  asking  him  to  bring  a  light.  He  asked, 
"Why?"  "I  have  dropped  a  trinket  and  cannot  find  it," 
she  answered.  He  then  came  with  a  lamp.  The  mem- 
ber  of  the  young  man  was  still  in  her  vulva,  and  at  that 
moment  ejaculating.  "Where  did  you  drop  your  trin- 
ket?"  asked  the  husband.  "Here!"  she  cried,  drawing 
back  and  leaving  the  verge  of  her  lover  naked  and  cov 
ered  with  sperm. 

At  this  sight  the  husband  fell  to  the  ground  with  rage. 
When  he  was  up  again,  the  wife  said  to  him:  "Well!  and 
those  precautions?"  "God  grant  me  repentance!"  he  said. 

After  this  appreciate  the  deceits  of  women,  and  what 
they  are  capable  of. 

Women  have  such  a  number  of  ruses  at  their  disposal, 
that  they  cannot  be  counted.  They  would  succeed  to 
make  an  elephant  mount  upon  the  back  of  an  ant,  and 
do  work  there.  How  detestable  in  their  doings  God  has 
made  them! 



Know,  O  Vizir  (to  whom  God  be  good),  that  the  infor- 
mation contained  in  this  chapter  is  of  the  greatest  utiHty, 
and  it  is  only  in  this  book  that  such  can  be  found.  As- 
suredly to  know  things  is  better  than  to  be  ignorant  of 
them.    Knowledge  may  be  bad,  but  ignorance  is  more  so. 

The  knowledge  in  question  concerns  matters  unknown 
to  you,  and  relating  to  women. 

There  was  once  a  woman,  named  Moarbeda,  who  was 
considered  to  be  the  most  knowing  and  wisest  person  of 
her  time.  She  was  a  philosopher.  One  day  various 
queries  were  put  to  her,  and  among  them  the  following, 
which  I  shall  give  here  with  her  answers. 

"In  what  part  of  a  woman's  body  does  her  mind  re- 
side?''— ''Between  her  thighs." 

''And  where  her  enjoyment?" — "In  the  same  place." 

"And  where  the  love  of  men  and  the  hatred  of  them?" 

■ — "In  the  vulva,"  she  said;  adding,  "to  the  men  whom 
we  love  we  give  our  vulva,  and  we  refuse  it  to  him  we 
hate.  We  share  our  property  with  the  man  we  love,  and 
are  content  with  whatever  little  he  may  be  able  to  bring 
to  us;  if  he  has  no  fortune,  we  take  him  as  he  is.  But, 
on  the  other  hand,  we  keep  at  a  distance  him  whom  we 
hate,  were  he  to  offer  us  wealth  and  riches." 

"Where,  in  a  woman,  are  located  knowledge,  love  and 
taste?" — "In  the  eye,  the  heart,  and  the  vulva." 

186  The  Perfumed  Garden 

When  asked  for  her  explanations  on  this  subject  she 
repHed:  "Knowledge  dwells  in  the  eye,  for  it  is  the 
woman's  eye  that  appreciates  the  beauty  of  form  and  of 
appearance.  By  the  medium  of  this  organ  love  penetrates 
into  the  heart  and  dwells  in  it,  and  enslaves  it.  A  wo' 
man  in  love  pursues  the  object  of  its  love,  and  lays  snares 
for  it.  If  she  succeed,  there  will  be  an  encounter  between 
the  beloved  one  and  her  vulva.  The  vulva  tastes  him 
and  then  knows  his  sweet  or  bitter  flavour.  It  is  in  fact, 
the  vulva  which  knows  how  to  distinguish  by  tasting 
the  good  from  the  bad." 

"Which  virile  members  are  preferred  by  women? 
What  women  are  most  eager  for  the  coitus  and  which 
are  those  who  detest  it?  Which  are  the  men  preferred 
by  women,  and  which  are  those  whom  they  abominate?" 
— She  answered,  "Not  all  women  have  the  same  conform 
mation  of  vulva,  and  they  also  differ  in  their  manner  of 
making  love,  and  in  their  love  for  and  their  aversion  to 
things.  The  same  disparities  are  existing  in  men,  both 
with  regard  to  their  organs  and  their  tastes.  A  woman 
of  plump  form  and  with  as  hallow  uterus  will  look  out 
for  a  member  which  is  both  short  and  thick,  which  will 
completely  fill  her  vagina,  without  touching  the  bottom 
of  it;  a  long  and  large  member  would  not  suit  her.  A 
woman  with  a  deep  lying  uterus,  and  consequently  a 
long  vagina,  only  yearns  for  a  member  which  is  long  and 
thick  and  of  ample  proportions,  and  thus  fills  her  vagina 
in  its  whole  extension;  she  will  despise  the  man  with  a 
slender  member,  for  he  could  never  satisfy  her  in  coi' 

"The  following  distinctions  exist  in  the  temperaments 
of  women:  The  billious,  the  melancholy,  the  sanguine, 
the  phlegmatic,  and  the  mixed.   Those  with  a  billious  or 

Observations  useful  for  Men  and  Women         187 

melancholy  temperament  are  not  much  given  to  the  coi- 
tus, and  like  it  only  with  men  of  the  same  disposition. 
Those  who  are  sanguine  or  phlegmatic  love  coition  to 
excess,  and  if  they  encounter  a  member,  they  would 
never  let  it  leave  their  vulva  if  they  could  help  it.  With 
these  also  it  is  only  men  of  their  own  temperament  who 
can  satisfy  them,  and  if  such  a  woman  were  married  to 
a  billious  or  melancholy  man,  they  should  lead  a  sorry 
life  together.  As  regards  mixed  temperaments,  they  ex' 
hibit  neither  a  marked  predilection  for,  nor  aversion 
against  the  coitus. 

"It  has  been  observed  that  under  all  circumstances 
little  women  love  the  coitus  more  and  evince  a  stronger 
affection  for  the  virile  member  than  women  of  a  large 
si2;e.  Only  long  and  vigorous  members  suit  them:  in 
them  they  find  the  delight  of  their  existence  and  of  their 

"There  are  also  women  who  love  the  coitus  only  on 
the  edge  of  their  vulva,  and  when  a  man  lying  upon 
them  wants  to  get  his  member  into  the  vagina,  they  take 
it  out  with  the  hand  and  place  its  gland  between  the 
lips  of  the  vulva. 

"I  have  reason  to  believe  that  this  is  only  the  case 
with  young  girls  or  with  women  not  used  to  men.  I 
pray  God  to  preserve  us  from  such,  or  from  women  for 
whom  it  is  an  impossibility  to  give  themselves  up  to 

"There  are  women  who  will  do  their  husband's  be- 
hests, and  will  satisfy  them  and  give  them  voluptuous 

^  Note  in  the  autograph  edition. — This  is  a  parenthesis  intro- 
duced by  the  author  in  the  discourse  of  Moarbeda,  giving  vent 
to  his  indignation.  This  paragraph,  the  preceding  one,  and  the 
two  that  follow,  are  not  to  be  found  in  some  of  the  Arab 
texts,  and  on  close  examination  we  are  convinced  that  they  are 

188  The  Perfumed  Garden 

pleasure  by  coition,  only  if  compelled  by  blows  and  ill- 
treatment.  Some  people  ascribe  this  conduct  to  the  aver' 
sion  they  feel  either  against  coition  or  against  the  hus' 
band;  but  this  is  not  so;  it  is  simply  a  question  of  tem' 

"There  are  also  women  who  do  not  care  for  coition 
because  all  their  ideas  turn  upon  the  grandeurs,  personal 
honours,  ambitious  hopes,  or  business'cares  of  the  world. 
With  others  this  indifference  springs,  as  it  may  be,  from 
purity  of  the  heart,  or  from  jealousy,  or  from  a  pro- 
nounced tendency  of  their  souls  towards  another  world, 
or  lastly  from  past  violent  sorrows.  Furthermore,  the 
pleasures  which  they  feel  in  coition  depend  not  alone 
upon  the  size  of  the  member,  but  also  upon  the  particu' 
lar  conformation  of  their  own  natural  pars.  Amongst 
those  the  vulva  called  from  its  form  el  morteba,  the 
square  one,  and  el  mortafa,  the  projecting,  is  remark' 
able.  This  vulva  has  the  peculiarity  of  projecting  all 
round  when  the  woman  is  standing  up  and  closes  her 
thighs.  It  burns  for  the  coitus,  its  slit  is  narrow,  and  it 
is  also  called  el  keulihimi,  the  pressed  one.  The  woman 
who  has  such  a  one  likes  only  large  members,  and  they 
must  not  let  her  wait  long  for  the  crisis.  But  this  is  a 
general  characteristic  of  women. 

"As  to  the  desire  of  men  for  coition,  I  must  say  that 
they  are  also  addicted  to  it  more  or  less  according  to 
their  different  temperaments,  five  in  number,^  like  the 
women's,  with  the  difference  that  the  hankering  of  the 

"What  are  the  faults  of  women?"  Moarbeda  replied 
to  this  question,  "The  worst  of  women  is  she  who  imme- 

1  Note  in.  the  autograph  edition. — The  text  says  four,  the 
author,  no  doubt,  not  taking  the  mixed  temperament  into  ac' 
count.  It  has  been  considered  right  to  make  this  slight  modi- 
fication in  the  translation. 

Observations  useful  for  Men  and  Women         189 

woman  after  the  member  is  stronger  than  that  of  a  man 
after  a  vulva." 

diately  cries  out  loud  as  soon  as  her  husband  wants  to 
touch  the  smallest  amount  of  her  property  for  his  neces- 
sities. In  the  same  line  stands  she  who  divulges  matters 
which  her  husband  wants  to  be  kept  secret." — "Are 
there  any  more?"  she  is  asked.  She  adds,  "The  woman 
of  a  jealous  disposition  and  the  woman  who  raises  her 
voice  so  as  to  drown  that  of  her  husband;  she  who  dis- 
seminates scandal;  the  woman  that  scowls,  the  one  who 
is  always  burning  to  let  men  see  her  beauty,  and  cannot 
stay  at  home;  and  with  respect  to  this  last  let  me  add 
that  a  woman  who  laughs  much,  and  is  constantly  seen 
at  the  street  door,  may  be  taken  to  be  an  arrant  pros- 

"Bad  also  are  those  women  who  mind  other  people's 
affairs;  those  who  are  always  complaining;  those  who 
steal  things  belonging  to  their  husbands;  those  of  a  dis- 
agreeable and  imperious  temper;  those  who  are  not  grate- 
ful for  kindness  received;  those  that  will  not  share  the 
conjugal  couch,  or  who  incommode  their  husbands,  by 
the  uncomfortable  positions  they  take  in  it;  those  who 
are  inclined  to  deceit,  treachery,  calumny  and  ruse. 

"Then  there  are  still  women  who  are  unlucky  in  what- 
ever they  undertake;  those  who  are  always  inchned  to 
blame  and  censure;  those  who  invite  their  husbands  to 
fulfil  their  conjugal  duty  only  when  it  is  convenient  for 
them;  those  that  make  noises  in  bed;  and  lastly  those  who 
are  shameless,  without  intelligence,  tattlers  and  curious. 

"Here  you  have  the  worst  specimens  amongst  v/o- 



Know,  O  Vizir  (to  whom  God  be  Good!),  that  the 
causes  which  tend  to  develop  the  passion  for  coition  are 
six  in  number:  the  fire  of  an  ardent  lover,  the  super' 
abundance  of  sperm,  the  proximity  of  the  loved  person 
whose  possession  is  eagerly  desired,  the  beauty  of  the 
face,  exciting  viands,  and  contact. 

Know  also,  that  the  causes  of  the  pleasure  in  cohabita' 
tion,  and  the  conditions  of  the  enjoyment  are  numerous, 
but  that  the  principal  and  best  ones  are:  the  heat  of  the 
vulva;  the  narrowness,  dryness,  and  sweet  exhalation  of 
the  same.  If  any  one  of  these  conditions  is  absent,  there 
is  at  the  same  time  something  wanting  in  the  voluptuous 
enjoyment.  But  if  the  vagina  unites  the  required  qualifi' 
cations,  the  enjoyment  is  complete.  In  fact,  a  moist 
vulva  relaxes  the  nerves,  a  cold  one  robs  the  member  of 
all  its  vigour,  and  bad  exhalations  from  the  vagina  de' 
tract  greatly  from  the  pleasure,  as  is  also  the  case  if  the 
latter  is  very  wide. 

The  acme  of  enjoyment,  which  is  produced  by  the 
abundance  and  impetuous  ejaculation  of  the  sperm,  dc' 
pends  upon  one  circumstance,  and  this  is,  that  the  vulva 
is  furnished  with  a  suctiou'pump  (orifice  of  the  uterus), 
which  will  clasp  the  virile  member,  and  suck  up  the 
sperm  with  an  irresistible  force.  The  member  once 
seized  by  the  orifice,  the  lover  is  powerless  to  retain  the 

Enjoyment  in  the  Act  of  Generation  19 i 

sperm,  for  the  orifice  will  not  relax  its  hold  until  it  has 
extracted  every  drop  of  sperm,  and  certainly  if  the  crisis 
arrives  before  this  gripping  of  the  gland  takes  place,  the 
pleasure  of  the  ejaculation  will  not  be  complete. 

Know  that  there  are  eight  things  which  give  strength 
to  any  favour  the  ejaculation.  These  are:  bodily  health, 
the  absence  of  all  care  and  worry,  an  unembarrassed 
mind,  natural  gaiety  of  spirit,  good  nourishment,  wealth, 
the  variety  of  the  faces  of  women,  and  their  complexions. 

If  you  want  to  acquire  strength  for  the  coitus,  take 
fruit  of  the  mastic-tree  (derou),^  pound  them  and  mac- 
erate them  with  oil  and  honey;  then  drink  of  the  liquid 
first  thing  in  the  morning:  you  will  thus  become  vigor' 
ous  for  the  coitus,  and  there  will  be  abundance  of  sperm 

The  same  result  will  be  obtained  by  rubbing  the  virile 
member  and  the  vulva  with  gall  from  the  jackel.  This 
rubbing  stimulates  those  parts  and  increases  their  vigour. 

A  savant  of  the  name  of  Djelinouss  ^  has  said:  "He 
who  feels  that  he  is  weak  for  coition  should  drink  before 
going  to  bed  a  glassful  of  very  thick  honey  and  eat 
twenty  almonds  and  one  hundred  grains  of  the  pine 
tree.  He  must  follow  this  regime  for  three  days.  He 
may  also  pound  onion-seed,  sift  it  and  mix  it  afterwards 
with  honey,  stirring  the  mixture  well,  and  take  of  this 
mixture  while  still  fasting." 

^  The  mastic  is  a  tree  with  many  branches,  the  fruit  of  which 
are  little  red  berries,  which  get  black  when  they  ripen.  There 
is  an  oil  extracted  from  them,  which  is  reputed  to  have  the 
property  of  strengthening  and  hardening  the  flesh. 

2  The  savant  in  question  was  Galien,  also  called  Galenos, 
meaning  sweet  in  Greek.  The  name  was  given  him  in  his  youth 
on  account  of  his  extreme  pleasantness;  and  from  this  is  derived 
the  Arab  name  Djelinouss. 

192  The  Pet' fumed  Garden 

A  man  who  would  wish  to  acquire  vigour  for  coition 
may  Hkewise  melt  down  fat  from  the  hump  of  a  camel, 
and  rub  his  member  with  it  just  before  the  act;  it  will 
then  perform  wonders,  and  the  woman  will  praise  it. 

If  you  would  make  the  enjoyment  still  more  voluptu- 
ous masticate  a  little  cubeb'pepper  or  cardamon-grains  of 
the  large  species;  put  a  certain  quantity  of  it  upon  the 
head  of  your  member,  and  then  go  to  work.  This  will 
procure  for  you,  as  well  as  for  the  woman,  a  matchless 
enjoyment.  The  ointment  from  the  balm  of  Judea  or  of 
Mecca  ^  produces  a  similar  eifect. 

If  you  would  make  yourself  very  strong  for  the  coitus, 
pound  very  carefully  pyrether  ^  together  with  ginger,^ 
mix  them  while  pounding  with  ointment  of  lilac,*  then 
rub  with  this  compound  your  abdomen,  the  testicles,  and 
the  verge.    This  will  make  you  ardent  for  the  coitus. 

You  will  likewise  predispose  yourself  for  cohabitation, 
sensibly  increase  the  volume  of  your  sperm,  gain  in' 
creased  vigour  for  the  action,  and  procure  for  yourself 
extraordinary  erections,  by  eating  of  chrysocolla  °  the 

^  Note  in  the  autograph  edition. — Amy  ris  gileadensis,  or  the 
Canadian  pine. 

2  Idem. — Anthémis  pyrethrum. 

3  Zeundjebil,  the  amomum  zingiber. 

*  The  ointment  here  mentioned  is  undoubtedly  composed  of 
fat  or  oil  and  lilac  leaves,  mixed  and  pounded.  These  leaves 
are  held  to  be  tonic  and  astringent,  and  the  capsules  produced 
by  the  shrub  give  an  extract  which  serves  as  a  febrifuge. 

5  The  chrysocolla  is  a  substance  used  when  soldering  metals, 
and  gold  in  particular,  and  which  in  all  probability  is  bOTax. 
The  word  tinkal,  as  the  raw  borax  is  called  in  India,  is  very 
hke  the  Arab  name  teunkar.  As  to  the  name  chrysocolla,  it  is 
derived  from  the  Greek  words  for  gold  and  glue,  viz.,  gold'glue. 

Enjoyment  in  the  Act  of  Generation  193 

size  of  a  mustard'grain.^  The  excitement  resulting  from 
the  use  of  this  nostrum  is  unparalleled,  and  all  your 
qualifications  for  the  coitus  will  be  increased. 

If  you  wish  the  woman  to  be  inspired  with  a  great 
desire  to  cohabit  with  you,  take  a  little  of  cubebs,  pyr' 
ether,  ginger  and  cinnamon,  which  you  will  have  to 
masticate  just  before  joining  her;  then  moisten  your 
member  with  your  saliva  and  do  her  business  for  her. 
From  that  moment  she  will  have  such  an  affection  for 
you  that  she  can  scarcely  be  a  moment  without  you. 

The  virile  member  rubbed  with  ass's  milk,  will  become 
uncommonly  strong  and  vigorous. 

Green  peas,  boiled  carefully  with  onions,  and  powd' 
ered  with  cinnamon,  ginger  and  cardamoms,  well  pound' 
ed,  create  for  the  consumer  considerable  amorous  passion 
and  strength  for  the  coitus. 

1  By  tile  expression  of  "the  size  of  a  mustard  grain"  the  Arabs 
mean  a  very  minute  quantity. 

Observations  in  the  autograph  edition  upon  the  notes  one  and 
two. — The  translator  might  easily  have  been  misled  by  the  texts 
before  him,  for  three  texts  were  found  to  say,  "by  eating  chryso- 
colla  and  mustard  grain."  This  latter  substance  is  exciting 
enough  to  seem  deserving  of  recommendation  for  the  purpose. 
Several  texts  have  besides  instead  of  teunkar,  the  word  takra, 
which  is,  according  to  Abel  er  Rezeug,  synonymous  with  fer- 
bioune,  and  signifies  the  powdered  fruit  of  veratrum  sabadilla, 
a  corrosive  and  dangerous  medicine.  Ferbioune  is  also  used  for 



Know,  O  Vizir  (God  be  good  to  you!),  that  wise  physi' 
dans  have  plunged  into  this  sea  of  difficulties  to  very 
little  purpose.  Each  one  has  looked  at  the  matter  with 
his  own  point  of  view,  and  in  the  end  the  question  has 
been  left  in  the  dark. 

Amongst  the  causes  which  determine  the  sterility  of 
women  may  be  taken  the  obstruction  in  the  uterus  by 
clots  of  blood,  the  accumulation  of  water,^  the  want  of 
or  defective  sperm  of  the  man,  organic  malformation  of 
in  women  that  are  very  corpulent,  so  that  their  uterus 
stagnation  of  the  courses  and  the  corruption  of  the  men' 
strual  fluid,  and  the  habitual  presence  of  wind  in  the 
uterus.  Other  savants  attribute  the  sterility  of  women 
to  the  action  of  spirits  and  spells.  Sterility  is  common 
in  women  that  are  very  corpulent,  so  that  their  uteurs 
gets  compressed  and  cannot  conceive,  not  being  able  to 
take  up  the  sperm,  especially  if  the  husband's  member  is 
short  and  his  testicles  are  very  fat;  in  such  a  case  the  act 
of  copulation  can  only  be  imperfectly  completed. 

One  of  the  remedies  against  sterility  consists  of  the 
marrow  from  the  hump  of  a  camel,  which  the  woman 

1  There  is  reason  to  believe  that  the  author  is  speaking  here 
of  so'called  "whites,"  which  occasions  protuberances  in  the 
genital  organs  of  women. 

Description  of  the   Uterus  of  Sterile  Women      195 

spreads  on  a  piece  of  linen,  and  rubs  her  sexual  parts 
with  it,  after  having  been  purified  subsequently  to  her 
courses.  To  complete  the  cure,  she  takes  some  fruits  of 
the  plant  called  jackal's  grapes,^  squee2;es  the  juice  out  of 
them  into  a  vase,  and  then  adds  a  little  vinegar;  of  this 
medicine  she  drinks  fasting  for  seven  days,  during  which 
time  her  husband  will  take  care  to  have  copulation  with 
her.  •     ^  ■    i^'M 

The  woman  may  besides  pound  a  small  quantity  of 
sesame'grain  and  mix  its  juice  with  a  bean's  weight  of 
sandarach  ^  powder;  of  this  mixture  she  drinks  during 
three  days  after  her  periods;  she  is  then  fit  to  receive 
her  husband's  embraces. 

The  first  of  these  beverages  is  to  be  taken  separately, 
and  in  the  first  instance;  after  this  the  second,  which 
will  have  a  salutary  eflFect,  if  so  it  pleases  the  Almighty 

There  is  still  another  remedy.  A  mixture  is  made  of 
nitre,  gall  from  a  sheep  or  a  cow,  a  small  quantity  of  the 
plant  named  el  meusk,^  and  of  the  grains  of  that  plant. 
The  woman  saturates  a  plug  of  soft  wool  with  this  mix' 
ture,  and  rubs  her  vulva  with  it  after  menstruation;  she 
then  receives  the  caresses  of  her  husband,  and,  with  the 
will  of  God  the  Highest,  will  become  pregnant. 

1  The  jackal's'grape,  also  called  foxgrape  and  meuknina,  is 
simply  the  black  nightshade  (solanum  nigrum).  This  name  has 
been  translated  erroneously  bear's'grape  (uva  ursi),  which  is 
nothing  but  the  arbute  tree,  which  furnishes  an  anodyne. 

2  Note  in  the  autograph  edition. — Sandarach,  siemikh  el  ah' 
meur,  red  arsenic.     Dictionary  of  Kazimirski. 

3  The  word  meusk  used  by  the  author  designates  a  plant,  and 
signifies  also  musk.  The  plant  is  no  doubt  the  tuberose,  called 
in  Arabic  meusk  el  roumi,  the  musk  of  the  Christian. 



Know,  O  Vizir  (God  be  good  to  you!)  that  the  medi- 
cines which  will  bring  on  abortion,  and  the  ejection  of 
the  foetus,  are  innumerable.  But  I  shall  speak  of  those 
to  you  which  I  have  proved,  and  therefore  acknowledge 
as  good,  so  that  everybody  may  learn  what  may  benefit 
and  what  may  do  harm. 

I  shall  in  the  first  place  speak  of  the  madder-root^  A 
small  quantity  of  this  substance  freshly  gathered,  or  even 
dried,  but  in  the  latter  case  bruised  and  moistened  at  the 
time  when  it  is  to  be  used,  vitiates  the  virile  sperm  or 
kills  the  foetus,  bringing  abortion  on  and  provoking  the 
menstruation  when  introduced  in  the  woman's  vagina. 
The  same  end  may  be  obtained  by  means  of  a  decoction 
of  the  same  plant  taken  fasting  by  the  woman,  and  used 
at  the  same  time  by  an  external  application  to  moisten 
the  vagina. 

Fumigation  with  the  smoke  of  burnt  cabbage  seeds 
cause  abortion,  if  the  woman  introduces  the  vapour  into 
her  vagina  by  means  of  a  tube  or  reed. 

I  now  come  to  alum.  This  substance,  powdered,  and 
introduced  into  the  vagina,  or  sprinkled  on  the  verge  be- 
fore coition,  prevents  the  woman  from  conceiving  by  ob- 
structing the  arrival  of  the  sperm  in  the  uterus;  for  it  has 
the  property  of  drying  up  and  contracting  the  vagina. 

1  Certain  texts  have  araoua,  which  would  mean  the  buphtal- 
mum  silvestram;  but  there  is  reason  to  believe  that  it  is  madder- 
root  which  is  meant,  as  according  to  the  work  of  Abd  er  Rezeug 
el  Djcsairi  this  is  an  abortive. 

Concerning  Medicines  which  provoke  Abortion    197 

But  the  too  frequent  use  of  it  will  make  the  woman 
barren  and  annihilate  all  her  capability  of  conception. 

The  man  who  at  the  moment  of  copulation  coats  his 
member  with  tar/  deprives  his  sperm  of  its  generative 
faculty.  This  is  the  most  powerful  of  all  applications, 
and  if  a  woman  during  her  pregnancy  introduces  some 
of  the  substance  repeatedly  into  her  vagina,  she  will  be 
sterile,  and  the  child  will  be  born  dead. 

The  woman  who  drinks  the  weight  of  a  mitskal  of 
laurel  water,  with  a  little  pepper,  will  cause  her  courses 
to  ilow  again,  and  clear  her  uterus  from  the  clots  of 
blood  which  sometimes  lodge  there.  If  she  makes  use  of 
this  medicine  when  she  is  already  pregnant,  the  embryo 
will  be  expelled;  and  taken  after  confinement,  this  medi- 
cine has  the  property  of  causing  the  expulsion  from  the 
matrix  of  all  deleterious  matter  and  of  the  after-birth. 

The  woman  who  drinks  an  infusion  of  coarse  cinna- 
mon ^  mixed  with  red  myrth,  and  then  introduces  into 
her  vagina  a  plug  of  wool  saturated  with  the  mixture, 
kills  the  foetus  and  provokes  its  expulsion,  with  the  will 
of  God  the  Highest! 

If  the  foetus  dies  in  the  womb,  a  decoction  of  yellow 
wall-flowers  in  water  will  cause  the  expulsion  of  the 
same,  with  the  will  of  God  the  Highest! 

All  the  above  enumerated  medicines  are  efficacious 
and  their  effect  is  certain. 

^  The  Arabs  have  known  since  a  long  period  the  vegetable 
tar,  guetrane,  and,  in  fact  the  French  name  for  it  has  been 
derived  from  their  language.  They  obtain  it  by  distillation  in 
rough  furnaces  from,  the  wood  of  the  resinous  trees  found  in 
their  country,  the  pine  and  the  cedar. 

2  Note  in  the  autograph  edition. — The  common  name  of  cin- 
namon is  keurfa.     Dar  sini  is  the  name  of  an  inferior  quality. 



Know,  O  Vizir  (God  be  good  to  you!)  that  there  are 
men  whose  sperm  is  vitiated  by  the  inborn  coldness  of 
their  nature,  by  diseases  of  their  organs,^  by  purulent 
discharges,  and  by  fevers.  There  are  also  men  with  the 
urinary  canal  in  their  verge  deviating  owing  to  a  down' 
ward  curve;  the  result  of  such  conformation  is  that  the 
seminal  liquid  cannot  be  ejected  in  a  straight  direction, 
but  falls  downward.^ 

Other  men  have  the  member  too  short  and  too  small 
to  reach  the  neck  of  the  matrix,  or  their  bladder  is  ulcer' 
ated  or  they  are  affected  by  other  infirmities,  which  pre' 
vent  them  from  coition. 

Finally,  there  are  men  who  arrive  quicker  at  the  crisis 
than  the  women,  in  consequence  of  which  the  two  emis- 
sions are  not  simultaneous;  there  is  in  such  cases  no 

All  these  circumstances  serve  to  explain  the  absence 
of  conception  in  women;  but  the  principal  cause  of  all 
is  the  shortness  of  the  virile  member. 

As  another  cause  of  impotence  may  be  regarded  the 
sudden  transmission  from  hot  to  cold,  and  vice  versa, 
and  a  great  number  of  analogous  reasons. 

3  Note  in  the  autograph  edition. — The  word  seulss  signifies 
more  particularly  the  emission  of  the  urine  or  diabetes;  but 
in  the  present  case  it  seems  to  be  appHed  to  genital-urinary 
maladies  in  general. 

2  This  abnormity  is  called  hyposadias.  Where,  on  the  con- 
trary, the  opening  of  the  urethra  is  turned  upwards  it  bears  the 
name  of  epispadias. 

Concerning  Medicines  tvhieh  provoke  Abortion     199 

Men  whose  impotence  is  due  either  to  the  corruption 
of  their  sperm  owing  to  their  cold  nature,  or  to  maladies 
of  the  organs,  or  to  discharges  or  fevers  and  similar  ills, 
or  to  their  excessive  promptness  in  ejaculation,  can  be 
cured.  They  should  eat  stimulant  pastry  containing 
honey,  ginger,  pyrether,  syrup  of  vinegar,  hellebore, 
garlic,  cinnamon,  nutmeg,  cardamoms,^  sparrows'  ton- 
gues,^ Chinese  cinnamon,  long  pepper,  and  other  spices. 
He  will  be  cured  by  using  them. 

As  to  the  other  afFlictions  which  we  have  indicated — 
the  curvature  of  the  urethra,  the  small  dimensions  of  the 
virile  member,  ulcers  on  the  bladder,  and  the  other  in- 
firmities which  are  adverse  to  coition— God  only  can 
cure  them. 

^  Cardamom,  already  mentioned,  is  a  very  aromatic  medicinal 
seed  which  comes  from  Italy,  and  is  used  in  the  preparation  of 
theriac.  It  is  the  fruit  of  several  kinds  of  the  amomum  tree,  and 
especially   of  the   amomum   cardamomum. 

-  Sparrow's  tongue,  stallena  panerina,  sparrow-wort. 

Observations  in  the  autograph  edition. — We  are  not  of  that 
opinion.  The  sparrow's  tongue,  as  above,  seems  to  be  nothing 
else  than  the  seed  of  the  ash  tree.  (See  the  dictionaries  of 
Kazimirski  and  Beaussier,  and  the  book  on  medicines  of  Abd 
er  Rezeug.) 



Know,  O  Vi2;ir  (God  be  good  to  you!),  that  impotence 
arises  from  three  causes: 

Firstly,  from  the  tying  of  aiguillettes. '^ 

Secondly,  from  a  feeble  and  relaxed  constitution. 

And  thirdly,  from  too  premature  ejaculation. 

To  cure  the  tying  of  aigullettes  you  must  take  ga' 
langa,^  cinnamon  from  Mecca,  cloves,  Indian  cachou,^ 
nutmeg,  Indian  cubebs,  sparrow-wort,*  cinnamon,  Per' 
sian  pepper,  Indian  thistle,-^  cardamoms,*'  pyrether,  laurel' 
seed,  and  gillyflowers.  All  these  ingredients  must  be 
pounded  together  carefully,  and  one  drinks  of  it  as 
much  as  one  can,  morning  and  night,  in  broth,  particu' 
larly  in  pigeon  broth;  fowl  broth  may,  however,  be  sub' 

1  It  happens  sometimes  at  the  encounter  of  a  man  and  woman 
that  the  former,  though  burning  with  desire,  cannot  accompHsh 
the  act  of  coition,  owing  to  the  state  of  inertia  resisting  all  in- 
citement to  which  his  member  is  reduced.  It  is  then  said  of 
him  that  his  aiguillette  (needle)   is  tied. 

2  The  galanga  is  an  Indian  root.  There  are  two  kinds:  the 
galanga  major  and  the  galanga  minor. 

3  The  cachou,  from  the  Indian  catche,  or  the  Brazilian  cajou, 
is  a  vegetable  substance  which  comes  to  us  from  India. 

Observation  in  the  autograph  edition. — Certain  texts  have  it, 
Indian  tartar  or  Indian  harehar.  It  cannot  be  exactly  determined 
to  what  substances  these  two  names  belong. 

4  See  Note  2,  page  199. 

f'  This  is  the  thistle  which  grows  in  the  West  Indies.  Taken 
as  a  decoction,  this  plant  acts  as  a  pectoral  and  an  aperient. 

Observation  in  the  autograph  edition. — The  texts  which  have 
been  consulted  give  as  the  name  of  the  plant,  the  use  of  which 
is  recommended,  chelass  el  heundi,  a  name  for  which  an  Eng- 
lish equivalent  could  not  be  found. 

8  See  Note  1,  page  199. 

Undoing  of  Aiguillettes  201 

stituted  just  as  well.  Water  is  to  be  drunk  before  and 
after  taking  it.  The  compound  may  likewise  be  taken 
with  money,  which  is  the  best  method,  and  gives  the 
best  results. 

The  man  whose  ejaculation  is  too  precipitate  must 
take  nutmeg  and  incense  (oliban)^  mixed  together  with 

If  the  impotence  arises  from  weakness,  the  following 
ingredients  are  to  be  taken  in  honey:  viz.,  pyrether,  net- 
tle-seed,^  a  Httle  spurge  (or  cevadille),  ginger,  cinnamon 
of  Mecca,  and  cardamon.  This  preparation  will  cause 
the  weakness  to  disappear  and  effect  the  cure,  with  the 
permission  of  God  the  Highest! 

I  can  warrant  the  efficacy  of  all  these  preparations, 
the  virtue  of  which  has  been  tested. 

The  impossibility  of  performing  the  coitus,  owing  to 
the  absence  of  stiffness  in  the  member,  is  also  due  to 
other  causes.  It  will  happen,  for  instance,  that  a  man 
with  his  verge  in  erection  will  find  it  getting  flaccid  just 
when  he  is  on  the  point  of  introducing  it  between  the 
thighs  of  the  woman.  He  thinks  this  is  impotence,  while 
it  is  simply  the  result,  may  be,  of  an  exaggerated  respect 
for  the  woman,  may  be  of  a  misplaced  bashfulness,  may 
be  because  one  has  observed  something  disagreeable,  or 
on  account  of  an  unpleasant  odour;  finally,  owing  to  a 
feeling  of  jealousy,  inspired  by  the  thought  that  the 
w^oman  is  no  longer  a  virgin,  and  has  sensed  the  pleasure 
of  other  men. 

1  Oliban  is  mentioned  in  the  Journal  Asiatique,  in  connection 
with  the  Greek  fire  and  gunpowder,  by  Messrs.  Reynaud  and 

2  Nettle-seed  is  considered  by  the  Arabs  as  a  remedy  against 
the  inflammation  of  the  urethral  canal. 





Know,  O  Vi2;ir  (God  be  good  to  you!),  that  this  chapter 
which  treats  of  the  si2;e  of  the  virile  member,  is  of  the 
first  importance  both  for  men  and  women.  For  the  men, 
because  from  a  large  and  vigorous  member  there  spring 
the  affection  and  love  of  the  women;  for  the  women,  be' 
cause  it  is  by  such  members  that  their  amorous  passions 
get  appeased,  and  the  greatest  pleasure  is  procured  for 
them.  This  is  evident  from  the  fact  that  many  men, 
solely  by  reason  of  their  insignificant  member,  are,  as  far 
as  the  coition  is  concerned,  objects  of  aversion  to  the 
women,  who  likewise  entertain  the  same  sentiment  with 
regard  to  those  whose  members  are  soft,  nerveless,  and 
relaxed.  Their  whole  happiness  consists  in  the  use  of 
robust  and  strong  members. 

A  man,  therefore,  with  a  small  member,  who  wants  to 
make  it  grand  or  fortify  it  for  the  coitus,  must  rub  it  be- 
fore the  copulation  with  tepid  water,  until  it  gets  red  and 
extended  by  the  blood  flowing  into  it,  in  consequence  of 
the  heat;  he  must  then  anoint  it  with  a  mixture  of  honey 
and  ginger,  rubbing  it  in  sedulously.  Then  let  him  join 
the  woman;  he  will  procure  for  her  such  pleasure  that 
she  objects  to  him  getting  off  her  again. 

Another  remedy  consists  in  a  compound  made  of  a 
moderate  quantity  of  pepper,  lavender,  galanga,  and 
musk,  reduced  to  powder,  sifted  and  mixed  up  with 
honey  and  preserved  ginger.    The  member,  after  having 

Prescriptions  for  Increasing  Small  Members.     203 

been  first  washed  in  warm  water,  is  then  vigorously 
rubbed  with  the  mixture;  it  will  then  grow  large  and 
brawny,  and  afford  to  the  woman  a  marvellous  feeling 
of  voluptuousness. 

A  third  remedy  is  the  following:  wash  the  member  in 
warm  water  until  it  becomes  red,  and  enters  into  erec 
tion.  Then  take  a  piece  of  soft  leather,  upon  which 
spread  hot  pitch,  and  envelop  the  member  with  it.  It 
will  not  be  long  before  the  member  raises  its  head, 
trembling  with  passion.  The  leather  is  to  be  left  on 
until  the  pitch  grows  cold,  and  the  member  is  again  in  a 
state  of  repose.  This  operation,  several  times  repeated, 
will  have  the  effect  of  making  the  member  strong  and 

A  fourth  remedy  is  based  upon  the  use  made  of 
leeches,  but  only  of  such  as  live  in  water  (sic) .  You  put 
as  many  of  them  into  a  bottle  as  can  be  got  in,  and  then 
fill  it  up  with  oil.  Then  expose  the  bottle  to  the  sun, 
until  the  heat  of  the  same  has  effected  a  complete  mix' 
ture.  Then,  with  the  fluid  thus  obtained  the  member  is 
to  be  rubbed  several  consecutive  days,  and  it  will,  by 
being  thus  treated,  become  of  a  good  size  and  of  full 

For  another  procedure  I  will  here  note  the  use  of  an 
ass's  member.  Procure  one  and  boil  it,  together  with 
onions  and  a  large  quantity  of  corn.  With  this  dish  feed 
fowls,  which  you  eat  afterwards.  One  can  also  macerate 
the  ass's  verge  with  oil,  and  use  the  fluid  thus  obtained 
afterwards  for  anointing  one's  member  with,  it,  and 
drinking  of  it. 

Another  way  is  to  bruise  leeches  with  oil,  and  rub  the 
verge  with  this  ointment;  or,  if  it  is  preferred,  the  leeches 

204  The  Perfumed  Garden 

may  be  put  into  a  bottle,  and,  thus  enclosed,  buried  in  a 
warm  dunghill  until  they  are  dissolved  into  a  coherent 
mass  and  form  a  sort  of  liniment,  which  is  used  for  re- 
peatedly anointing  the  member.  The  member  is  certain 
to  greatly  benefit  by  this. 

One  may  likewise  take  rosin  and  wax,  mixed  with 
tubipore,^  asphodel,^  and  cobbler's  glue,^  with  which 
mixture  rub  the  member,  and  the  result  will  be  that  its 
dimensions  will  be  enlarged. 

The  eflFicacy  of  all  these  remedies  is  well  known,  and 
I  have  tested  them. 

1  The  tubipore  is  a  calcareous  polypus  composed  of  cylindrical 
tubes,  and  forming  round  masses,  often  of  great  size,  in  the  sea. 
Its  medical  properties  are  much  doubted. 

Observations  in  the  autograph  edition. — This  substance  is 
called  in  certain  texts  deum  el  akhouine,  and  is,  according  to 
the  book  of  the  physician  Abd'cr-Rezeug,  the  juice  of  a  plant 
called  chiane,  alias  hei  el  aleum;  the  juice  goes  also  by  the 
name  deum  et  tsabane.  We  have  ascertained  that  hei  el  aleum 
signifies  also  the  sempervivum  (a  name  given  to  a  kind  of  house 
leek,  and  the  literal  translation  of  deum  et  tsabane  is  dragon's 
blood.     This  is  all  the  information  we  could  gather. 

2  The  asphodel  (daffodil)  is  a  plant  with  Hlaceous  flowers, 
coming  from  Italy.     There  is  a  yellow  and  a  white  kind. 

Observation  in  the  autograph  edition. — Boureouk  signifies 
also  borax  and  nitre. 

^  The  glue  used  by  the  Mussulman  cobblers  to  glue  their 
leather  is  made  of  a  single  substance,  the  spleen  of  cattle  or 
sheep,  which  they  call  tihal. 

Note  in  the  autograph  edition. — The  only  text  which  gives 
this  passage  calls  this  substance  annzeronte  or  annezeronte,  the 
rosin  of  the  sarcocollus,  which  was  credited  with  the  property 
to  make  the  flesh  firm  and  heal  wounds. 





Know,  O  Vizir  (God  be  good  to  you!),  that  bad  exhak' 
tions  from  the  vulva  and  of  the  armpits  are,  as  also  a 
wide  vagina,  the  greatest  of  evils. 

If  a  woman  wants  this  bad  odour  to  disappear  she 
must  pound  red  myrrh,  then  sift  it,  and  knead  this  pow 
der  with  myrtle'water,^  and  rub  her  sexual  parts  with 
this  wash.  All  disagreeable  emanation  will  disappear 
from  her  vulva. 

Another  remedy  is  obtained  by  pounding  lavender, 
and  kneading  it  afterwards  with  musk'rose-water.  SatU' 
rate  a  piece  of  wollen-stufF  with  it,  and  rub  the  vulva 
with  the  same  until  it  is  hot.  The  bad  smell  will  be 
removed  by  this. 

If  a  woman  intends  to  contract  her  vagina,  she  has 
only  to  dissolve  alum  in  water,  and  wash  her  sexual  parts 
with  the  solution,  which  may  be  made  still  more  effica- 
cious by  the  addition  of  a  little  bark  of  the  walnut'tree, 
the  latter  substance  being  very  astringent. 

Another  remedy  to  be  mentioned  is  the  following, 
which  is  well  known  for  its  efficacy:  Boil  well  in  water 
carobs  (locusts),^  freed  from  their  kernels,  and  bark  of 

1  The  author  designates  here,  under  the  name  of  ass,  the 
myrtus  communis  of  Linuaeus;  the  more  usual  name  is  rcund, 
which  serves  also  tQ  designate  the  laurel  tree. 

?  The  çar<3b  is  the  ff^t  of  ^^  locust-tteç,  a  weil'known  tr«€, 
the  flowçrs  of  which,  emit  a  penetrating  odour  like  that  of  the 
virile  sperm.  Th©  fruit  is  conside:red  to  have  aperient  and 
pectoral  properties,  and  the  leaves  are  astringent,  .    . 

206  The  Perfumed  Garden 

the  pomegrante  tree.  The  woman  takes  a  sitz  bath  in 
the  decoction  thus  obtained,  and  which  must  be  as  hot 
as  she  can  bear  it;  when  the  bath  gets  cold,  it  must  be 
warmed  and  used  again,  and  this  immersion  is  to  be  re- 
peated several  times.  The  same  result  may  be  obtained 
by  fumigating  the  vulva  with  cow-dung. 

To  do  away  with  the  bad  smell  of  the  armpits,  one 
takes  antimony  ^  and  mastic,  which  are  to  be  pounded 
together,  and  to  be  put  with  water  into  an  earthen  vase. 
The  mixture  is  then  rubbed  against  the  sides  of  the  vase 
until  it  turns  red;  when  it  is  ready  for  use  rub  it  into  the 
armpits,  and  the  bad  smell  will  be  removed.  It  must  be 
used  repeatedly  until  a  radical  cure  is  effected. 

The  same  result  may  be  arrived  at  by  pounding  tO' 
gether  antimony  (hadida)  and  mastic,  setting  the  mix- 
ture  afterwards  into  a  stove  over  a  low  fire,  until  it  is 
of  the  consistency  of  bread,  and  rubbing  the  residue 
with  a  stone  until  the  pellicle,  which  will  have  formed, 
is  removed.  Then  rub  it  into  the  armpits,  and  you  may 
be  sure  that  the  bad  smell  will  soon  be  gone. 

1  Note  in  the  autograph  edition.— The  texts,  which  were  con- 
sulted, name  the  substance  in  question  hadida,  by  which  name 
goes  the  oxide  of  copper  of  commeric,  which,  exposed  to  the 
action  of  fire,  pulverised,  and  mixed  with  gall-nut,  is  used  for 
dyeing  the  hair  black. 



Know,  O  Vizir  (God  be  good  to  you!),  that  the  certain 
indications  of  pregnancy  are  the  following:  the  dryness 
of  the  vulva  immediately  after  the  coitus,  the  inclination 
to  stretch  herself,  accesses  of  somnolency,  heavy  and 
profound  sleep,  the  frequent  contraction  of  the  opening 
of  the  vulva  to  such  an  extent  that  not  even  a  meroud 
could  penetrate,  the  nipples  of  the  breast  become  darker, 
and  lastly,  the  most  certain  of  all  the  marks  is  the  cessa' 
tion  of  the  menstruation. 

If  the  woman  remains  always  in  good  health  from  the 
time  that  her  pregnancy  is  certain,  if  she  preserves  the 
good  looks  of  her  face  and  a  clear  complexion,  if  she 
does  not  become  freckled,  then  it  may  be  taken  as  a  sign 
that  the  child  will  be  a  boy. 

The  red  colour  off  the  nipples  also  point  to  a  child  of 
the  male  sex.  The  strong  development  of  the  breasts, 
and  bleeding  from  the  nose,  if  fit  comes  from  the  right 
nostril,^  are  signs  of  the  same  purport. 

The  signs  pointing  to  the  conception  of  a  child  of  the 
female  sex  are  numerous.  I  will  name  them  here:  frc' 
quent  indisposition  during  pregnancy,  pale  complexion, 

1  The  right  side  is  considered  by  Mussulmans  as  the  side  of 
good  augury.     See  the  Koran,  chap.  Ivi.,  verse  26. 

208  The  Perfumed  Garden 

sp.ots  and  freckles,  pains  in  the  matrix,  frequent  night- 
mares, blackness  of  the  nipples,  a  heavy  feeling  on  the 
left  side,  nasal  hemorrhage  on  the  same  side. 

If  there  is  any  doubt  about  the  pregnancy,  let  the 
woman  drink,  on  going  to  bed,  honey-water,  and  if  she 
has  a  feeling  of  heaviness  in  the  abdomen,  it  is  a  proof 
that  she  is  with  child.  If  the  right  side  feels  heavier 
than  the  left  one,  it  will  be  a  boy.  If  the  breasts  are 
swelling  with  milk,  this  is  similarly  a  sign  that  the  child 
she  is  bearing  will  be  of  the  male  sex. 

I  have  received  this  information  from  savants,  and  all 
the  indications  are  positive  and  tested. 



Know,  O  Vizir  (God  be  good  to  you!),  that  this  chapter 
contains  the  most  useful  instructions — how  to  increase 
the  intensity  of  the  coitus — and  that  the  latter  part  is 
profitable  to  read  for  an  old  man  as  well  as  for  the  man 
in  his  best  years  and  for  the  young  man. 

The  Cheikh,  who  gives  good  advice  to  the  creatures 
of  God  the  Great!  he  the  sage,  the  savant,  the  first  of 
the  men  of  his  time,  speaks  as  follows  on  this  subject; 
listen  then  to  his  words. 

He  who  makes  it  a  practice  to  eat  every  day  fasting 
the  yolks  of  eggs,  without  the  white  part,  will  find  in 
this  ailment  an  energetic  stimulant  for  the  coitus.  The 
same  is  the  case  with  the  man  who  during  three  days 
eats  of  the  same  mixed  with  onions. 

He  who  boils  asparagus,^  and  then  fries  them  in  fat, 

^  Note  in  th-e  autograph  edition. — The  Arab  text  has  heiloun. 
The  medical  dictionary  of  Abd  el  Reseug  says  about  heiloun: 
"Helioun  and  in  placing  the  ia  (in)  more  forward,  making  it 
heiloun,  is  in  the  medical,  but  not  in  the  general  sense,  aspara- 
gus." So  we  have  adopted  this  meaning,  in  preference  to  boiled 
meal  as  translated,  and  which  meaning  we  could  not  find,  al- 
though we  searched  carefully  for  it  in  the  Arab  books. 

210  The  Perfumed  Garden 

and  then  pours  upon  them  the  yolks  of  eggs  with  pound- 
ed condiments  and  eats  every  day  of  this  dish,  will  grow 
very  strong  for  the  coitus,  and  find  in  it  a  stimulant  for 
his  amorous  desires. 

He  who  peels  onions,  puts  them  into  a  saucepan,  with 
condiments  and  aromatic  substances,  and  fries  the  mix- 
ture with  oil  and  yolk  of  eggs,  will  acquire  a  surpassing 
and  invaluable  vigour  for  the  coitus,  if  he  will  partake 
of  this  dish  for  several  days. 

Camel's  milk  mixed  with  honey  and  taken  regularly 
develops  a  vigour  for  copulation  which  is  unaccountable, 
and  causes  the  virile  member  to  be  on  the  alert  night 
and  day. 

He  who  for  several  days  makes  his  meals  upon  eggs 
boiled  with  myrrh,  coarse  cinnamon,  and  pepper,  will 
find  his  vigour  with  respect  to  coition  and  erections 
greatly  increased.  He  will  have  a  feeling  as  though  his 
member  would  never  return  to  a  state  of  repose. 

A  man  who  would  wish  to  copulate  during  a  whole 
night,  and  whose  desire,  having  come  on  suddenly,  will 
not  allow  him  to  prepare  himself  and  follow  the  regimen 
just  mentioned,  may  have  recourse  to  the  following 
recipe.  He  must  get  a  great  number  of  eggs,  so  that  he 
may  eat  to  surfeit,  and  fry  them  with  fresh  fat  and  but- 
ter; when  done  he  immerses  them  in  honey,  working  the 
whole  mass  well  together.  He  must  eat  of  them  as  much 
as  possible  with  a  little  bread,  and  he  may  be  certain  that 
for  the  whole  night  his  member  will  not  give  him  any 

On  this  subject  the  following  verses  have  been  com- 

Conclusion  211 

"The  member  of  Abou  el  Heiloukh  has  remained  erect 

For  thirty  days  without  a  break,  because  he  did  eat  onions. 

Abou  el  Heidja  has  deflowered  ^  in  one  night 

Once  eighty  virgins,  and  he  did  not  eat  nor  drink  between. 

Because  he'd   surfeited   himself  first  with   chick'peas. 

And  had  drunk  camel's  milk  with  honey  mixed. 

Mimoun,  the  negro,  never  ceased  to  spend  his  sperm,  while  he 

For  fifty  days  without  a  truce  the  game  was  working. 

How  proud  he  was  to  finish  such  a  task! 

For  ten  days  more  he  worked  it,^  nor  was  he  yet  surfeited. 

But  all  this  time  he  ate  but  yolk  of  eggs  and  bread."  ^ 

The  deeds  of  Abou  el  Heiloukh  Abou  el  Heidja,  and 
Mimoun,  just  cited,  have  been  justly  praised,  and  their 
history  is  truly  marvelous.  So  I  will  make  you  acquainted 
with  it,  please  God,  and  thus  complete  the  signal  services 
which  this  work  is  designed  to  render  to  humanity. 


The  Cheikh,  the  protector  of  religion  (God,  the  Highest, 
be  good  to  him!)  records  that  there  lived  once  in  remote 
antiquity  an  illustrous  King,  who  had  numerous  armies 
and  immense  riches. 

This  King  had  seven  daughters  remarkable  for  their 
beauty  and  perfections.  These  seven  had  been  born  one 
after  another,  without  any  male  infant  between  them. 

The  Kings  of  the  time  wanted  them  in  marriage,  but 

^  The  text  says,  Abou  el  Heidja  deflowered  eighty  virgins 
straight,  that  is  to  say,  from  the  front  in  the  natural  way. 

Observations  in  the  autograph  edition. — The  texts,  which  we 
have  consulted,  say  "entirely." 

2  "Depuys  luy  Aristoteles,"  etc.     Rabelais,  Book  iii.,  chap.  27. 

^  Note. in  the  autograph  edition. — It  is  to  be  observed  that  in 
these  verses,  as  similarly  in  all  the  other  verses  which  appear  in 
the  work,  the  line  is  al^vays  broken  at  the  hemistitch,  and  not 
at  the  verse,  as  the  Arab  language  admits  in  the  verse  two  quite 
distinct  parts,  which  are,  in  theory,  equal  in  rhythm. 

212  The  Perfumed  Garden 

they  refused  to  be  married.  They  wore  men's  clothing, 
rode  on  magnificent  horses  covered  with  gold-embroid' 
ered  trappings,  knew  how  to  handle  the  sword  and  the 
spear,  and  bore  men  down  in  single  combat.  Each  of 
them  possessed  a  splendid  palace  with  the  servants  and 
slaves  necessary  for  the  service  for  the  preparation  of 
meat  and  drink,  and  other  necessities  of  the  kind. 

Whenever  a  marriagcoffer  for  one  of  them  was  pre 
sented  to  the  King,  he  never  failed  to  consult  with  her 
about  it;  but  they  always  answered,  ''That  shall  never  be."' 

Different  conclusions  were  drawn  from  these  refusals; 
some  in  a  good  sense,  some  in  a  bad  one. 

For  a  long  time  no  positive  information  could  be  gath- 
ered of  the  reasons  for  this  conduct,  and  the  daughters 
preserved  in  acting  in  the  same  manner  until  the  death 
of  their  father.  Then  the  oldest  of  them  was  called  upon 
to  succeed  him,  and  receives  the  oath  of  fidelity  from  all 
his  subjects.  This  accession  to  the  throne  resounded 
through  all  the  countries. 

The  name  of  the  eldest  sister  was  Fouzel  Djemal  (the 
flower  of  beauty);  the  second  was  called  Soltana  el 
Agmar  (the  queen  of  moons);  the  third,  Bediaat  el 
Djemal  (the  incomparable  in  beauty);  the  fourth,  Quar- 
da  (the  rose)  ;  the  fifth,  Mahmouda  (the  praiseworthy)  ; 
the  sixth,  Kamela  (the  perfect);  and,  finally,  the  sev' 
enth,  Zohra  (the  beauty) . 

Zohra,  the  youngest,  was  at  the  same  time  the  most 
intelHgent  and  judicious. 

She  was  passionately  fond  of  the  chase,  and  one  day  as 
she  was  riding  through  the  fields  she  met  on  her  way  a 
cavalier,  who  saluted  her,  and  she  returned  his  salute; 
she  had  some  twenty  men  in  her  service  with  her.   The 

Conclusion  213 

cavalier  thought  it  was  the  voice  of  a  woman  he  had 
heard,  but  as  Zohra's  face  was  covered  by  a  flap  of  her 
haik,  he  was  not  certain,  and  said  to  himself,  '1  would 
like  to  know  whether  this  is  a  woman  or  a  man."  He 
asked  one  of  the  princes's  servants,  who  dissipated  his 
doubts.  Approaching  Zohra,  he  then  conversed  pleasant- 
ly with  her  till  they  made  a  halt  for  breakfast.  He  sat 
down  near  her  to  partake  of  the  repast. 

Disappointing  the  hopes  of  the  cavalier,  the  princess 
did  not  uncover  her  face,  and,  pleading  that  she  was 
fasting,  ate  nothing.  He  could  not  help  admiring  secret- 
ly her  hand,  the  gracefulness  of  her  waist,  and  the  amor- 
our  expression  of  her  eyes.  His  heart  was  seized  with  a 
violent  love. 

The  following  conversation  took  place  between  them: 
The  Cavalier:  "Is  your  heart  insensible  for  friendship?" 
Zohra:  "It  is  not  proper  for  a  man  to  feel  friendship 
for  a  woman;  for  if  their  hearts  once  incline  towards 
each  other,  libidinous  desires  will  soon  invade  them,  and 
with  Satan  enticing  them  to  do  wrong,  their  fall  is  soon 
known  by  everyone." 

The  Cavalier:  "It  is  not  so,  when  their  affection  is  true 
and  their  intercourse  pure  without  infidelity  or  treachery." 
Zohra:  "If  a  woman  gives  way  to  the  affection  she 
feels  for  a  man,  she  becomes  an  object  of  slander  for  the 
whole  world,  and  of  general  contempt,  whence  nothing 
arises  but  trouble  and  regrets." 

The  Cavalier:  "But  our  love  will  remain  secret,  and 
in  this  retired  spot,  which  may  serve  us  as  our  place  of 

^The  haik  is  a  long  piece  of  a  light  and  white  material, 
generally  of  wool  or  silk,  with  which  the  Arabs  envelop  body 
and  head,  and  over  which  they  wear  the  burnous. 

214  The  Perfumed  Garden 

meeting,  we  shall  have  intercourse  together  unknown  to 

Zohra:  "That  may  not  be.  Besides,  it  could  not  so 
easily  be  done,  we  should  soon  be  suspected,  and  the 
eyes  of  the  whole  world  would  be  turned  upon  us." 

The  Cavalier:  ''But  love,  love  is  the  source  of  life. 
The  happiness,  that  is,  the  meeting,  the  embraces,  the 
caresses  of  lovers.  The  sacrifice  of  the  fortune,  and  even 
of  the  life  for  your  love." 

Zohra:  "These  words  are  impregnated  with  love,  and 
your  smile  is  seductive,  but  you  would  do  better  to  re- 
frain  from  similar  conversation." 

The  Cavalier:  "Your  word  is  emerald  and  your  coun' 
sels  are  sincere.  But  love  has  now  taken  root  in  my 
heart,  and  no  one  is  able  to  tear  it  out.  If  you  drive  me 
from  you  I  shall  assuredly  die." 

Zohra:  "For  all  that  you  must  return  to  your  place 
and  I  to  mine.   If  it  pleases  God  we  shall  meet  again."^ 

They  then  separated,  bidding  each  other  adieu,  and 
returned  each  of  them  to  their  dwelling. 

The  cavalier's  name  was  Abou  el  Heidja.  His  father, 
Kheiroun,  was  a  great  merchant  and  immensely  rich, 
whose  habitation  stood  isolated  beyond  the  estate  of  the 
princess,  a  day's  journey  distant  from  her  castle.  Abou 
el  Heidja  returned  home,  could  not  rest,  and  put  on  again 
his  teneur^  when  the  night  fell,  took  a  black  turban,  and 
buckled  his  sword  on  under  his  teneur.  Then  he  mount' 
ed  his  horse,  and,  accompanied  by  his  favorite,  negro. 

1  Note  in  the  autograph  edition. — ^The  greater  part  of  this 
dialogue  is  written  in  rhymed  prose. 

2  The  teneur  is  a  woolen  vestment  used  by  Orientals  to  keep 
off  the  cold  on  their  journeys.  They  are  generally  old  vestment» 
which  are  used  on  such  occasions  aad  thus  called. 

Conclusion  215 

Mimoun,  rode  away  secretly  under  cover  of  the  night. 

They  travelled  all  night  without  stopping  until,  on  the 
approach  of  daylight  the  dawn  came  upon  them  in  sight 
of  Zohra's  castle.  They  then  made  a  halt  among  the 
hills,  and  entered  with  horses  into  a  cavern  which  they 
found  there. 

Abou  el  Heidja  left  the  negro  in  charge  of  the  horses, 
and  went  in  the  direction  of  the  castle,  in  order  to  ex' 
amine  its  approaches;  he  found  it  surrounded  by  a  very 
high  wall.  Not  being  able  to  get  into  it,  he  retired  to 
some  distance  to  watch  those  who  came  out.  But  the 
whole  day  passed  away  and  he  saw  no  one  come  out. 

After  sunset  he  sat  himself  down  at  the  entrance  of 
the  cavern  and  kept  watch  until  midnight;  then  sleep 
overcame  him. 

He  was  lying  asleep  with  his  head  on  Mimoun's  knee, 
when  the  latter  suddenly  awakened  him.  "What  is  it?" 
he  asked.  "O  my  master,"  said  Mimoun,  "I  have  heard 
some  noise  in  the  cavern,  and  I  saw  the  glimmer  of  a 
light."  He  rose  at  once,  and  looking  attentively,  he  per' 
ceived  indeed  a  light,  toward  which  he  went,  and  which 
guided  him  to  a  recess  in  the  cavern.  Having  ordered 
the  negro  to  wait  for  him  while  he  was  going  to  find  out 
where  it  proceeded  from  he  took  his  sabre  and  penetrat- 
ed deeper  into  the  cavern.  He  discovered  a  subterran- 
ean  vault,  into  which  he  descended. 

The  road  to  it  was  nearly  impracticable,  on  account  of 
the  stones  which  encumbered  it.  He  contrived,  however, 
after  much  trouble  to  reach  a  kind  of  crevice,  through 
which  the  light  shone  which  he  had  perceived.  Looking 
through  it,  he  saw  the  princess  Zohra,  surrounded  by 
about  a  hundred  virgins.    They  were  in  a  magnificent 

216  The  Perfumed  Garden 

palace  dug  out  in  the  heart  of  the  mountain,  splendidly 
furnished  and  resplendent  with  gold  everywhere.  The 
maidens  were  eating  and  drinking  and  enjoying  the 
pleasures  of  the  table. 

Abou  el  Heidja  said  to  himself,  "Alas!  I  have  no  com' 
panion  to  assist  me  at  this  difficult  moment."  Under  the 
influence  of  this  reflection,  he  returned  to  his  servant, 
Mimoun,  and  said  to  him,  "Go  to  my  brother  before 
God,^  Abou  el  Heiloukh,  and  tell  him  to  come  here  to 
me  as  quickly  as  he  can."  The  servant  forthwith  mount' 
ed  upon  his  horse,  and  rode  through  the  remainder  of 
the  night.  Of  all  his  friends,  Abou  el  Heiloukh  was  the 
one  whom  Abou  el  Heidja  liked  best;  he  was  the  son  of 
the  Vizir.  This  young  man  and  Abou  el  Heidja  and  the 
negro,  Mimoun,  passed  as  the  three  strongest  and  most 
fearless  men  of  their  time,  and  no  one  ever  succeeded  in 
overcoming  them  in  combat. 

When  the  negro  Mimoun  came  to  his  master's  friend, 
and  had  told  him  what  had  happened,  the  latter  said, 
"Certainly,  we  belong  to  God  and  shall  return  to  him." 
Then  he  took  his  sabre,  mounted  his  horse,  and  taking 
his  favourite  negro  with  him,  he  made  his  way,  with 
Mimoun,  to  the  cavern. 

Abou  el  Heidja  came  out  to  meet  him  and  bid  him 
welcome,  and  having  informed  him  of  the  love  he  bore 
to  Zohra,  he  told  him  of  his  resolution  to  penetrate  for' 
cibly  into  the  palace,  of  the  circumstances  under  which 
he  had  taken  refuge  in  the  cavern,  and  the  marvellous 
scene  he  had  witnessed  while  there.  Abou  el  Heiloukh 
was  dumb  with  surprise. 

^  Among   the   Arabs  the   name    of   "brother"   is  very   usual 
between  friends. 

Coneluaion  217 

At  nightfall  they  heard  singing,  boisterous  laughter, 
and  animated  talking.  Abou  el  Heidja  said  to  his  friend, 
"Go  to  the  end  of  the  subterranean  passage  and  look. 
You  will  then  make  excuse  for  the  love  of  your  brother." 
Abou  el  Heiloukh  stealing  softly  down  to  the  lower  end 
of  the  grotto,  looked  into  the  interior  of  the  palace,  and 
was  enchanted  with  the  sight  of  these  virgins  and  their 
charms.  "O  brother,"  he  asked,  "which  among  these 
women  is  Zohra?" 

Abou  el  Heidja  answered,  "The  one  with  the  irre- 
proachable shape,  whose  smile  is  irresistible,  whose 
cheeks  are  roses,  and  whose  forehead  is  resplendently 
white,  whose  head  is  encircled  by  a  crown  of  pearls,  and 
whose  garments  sparkle  with  gold.  She  is  seated  on  a 
throne  encrusted  with  rare  stones  and  nails  of  silver,  and 
she  is  leaning  her  head  upon  her  hand." 

"I  have  observed  her  of  all  the  others,"  said  Abou  el 
Heiloukh,  "as  though  she  were  a  standard  or  a  blazing 
torch.  But,  O  my  brother,  let  me  draw  your  attention  to 
a  matter  which  appears  not  to  have  struck  you."  "What 
is  it?"  asked  Abou  el  Heidja.  His  friend  replied,  "It  is 
very  certain,  O  my  brother,  that  licentiousness  reigns  in 
this  place.  Observe  that  these  people  come  here  only  at 
night  time,  and  that  this  is  a  retired  place.  There  is  every 
reason  to  believe  that  it  is  exclusively  consecrated  to 
feasting,  drinking  and  debauchery,  and  if  it  was  your 
idea  that  you  could  have  come  to  her  you  love  by  any 
other  way  than  the  one  on  which  we  are  now,  you  would 
have  found  that  you  had  deceived  yourself,  even  if  you 
had  found  means  to  communicate  with  her  by  the  help 
of:  other  people."-  "And  why  so?"  asked  Abou  el  Heidja. 
"Because,"  said  his  friend,  "as  far  as  I  can  see,  Zohra 
solicits  the  affection  of  young  girls,  which  is  proof  that 

tï8  The  Perfumed  Garden 

she  can  have  no  inclination  for  men,  nor  be  responsive 
to  their  love." 

"O  Abou  el  Heiloukh,"  said  Abou  el  Heidja,  '1  know 
the  value  of  your  judgment,  and  it  is  for  that  I  have  sent 
for  you.  You  know  that  I  have  never  hesitated  to  follow 
your  advice  and  counsel!"  "O  my  brother,"  said  the  son 
of  the  Vizir,  "if  God  had  not  guided  you  to  this  entrance 
of  the  palace,  you  would  never  have  been  able  to  ap' 
proach  Zohra.    But  from  here,  we  can  find  our  way." 

Next  morning,  at  sunrise,  they  ordered  their  servants 
to  make  a  breach  in  that  place,  and  managed  to  get 
everything  out  of  the  way  that  could  obstruct  the  pas- 
sage. This  done  they  hid  their  horses  in  another  cavern, 
safe  from  wild  beasts  and  thieves;  then  all  the  four,  the 
two  masters  and  the  two  servants,  entered  the  cavern 
and  penetrated  into  the  palace,  each  of  them  armed  with 
sabre  and  buckler.  They  then  closed  up  again  the  breach 
and  restored  its  former  appearance. 

They  now  found  themselves  in  darkness,  but  Abou  el 
Heiloukh,  having  struck  a  match,  lighted  one  of  the  can- 
dies,  and  they  began  to  explore  the  place  in  every  sense. 
It  seemed  to  them  the  marvel  of  marvels.  The  furniture 
was  magnificent.  Everywhere  there  were  beds  and 
couches  of  all  kinds,  rich  candlebras,  splendid  lustres, 
sumptuous  carpets,  and  tables  covered  with  dishes, 
fruits  and  beverages. 

When  they  had  admired  all  these  treasures,  they  went 
on  examining  the  chambers,  counting  them.  There  was  a 
jgreat  number  of  them,  and  in  the  last  one  they  found  a 
secret  xioor,  very  small,  and  of  appearance  which  at- 
tracted their  a;ttention.   Abou  el  Heiloukh  said,  "This  is 

Conclusion  219 

very  probably  the  door  which  communicates  with  the 
palace.  Come,  O  my  brother,  we  will  await  the  things 
that  are  to  come  in  one  of  these  chambers."  They  took 
their  position  in  a  cabinet  of  difficult  access,  high  up,  and 
from  which  one  could  see  without  being  seen. 

So  they  waited  till  night  came  on.  At  that  moment 
the  secret  door  opened,  giving  admission  to  a  negress 
carrying  a  torch,  who  set  alight  all  the  lustres  and  candc 
labra,  arranged  the  beds,  set  the  plates,  placed  all  sorts 
of  meats  upon  the  tables,  with  cups  and  bottles,  and 
perfumed  the  air  with  the  sweetest  scents. 

Soon  afterwards  the  maidens  made  their  appearance. 
Their  gait  denoted  at  the  same  time  indifference  and  Ian- 
guor.  They  seated  themselves  upon  the  divans,  and  the 
negress  offered  them  meat  and  drink.  They  ate,  drank, 
and  sang  melodiously. 

Then  the  four  men,  seeing  them  giddy  with  wine, 
came  down  from  their  hiding  place  with  their  sabres  in 
their  hands,  brandishing  them  over  the  heads  of  the 
maidens.  They  had  first  taken  care  to  veil  their  faces 
with  the  upper  part  of  their  haik. 

"Who  are  these  men,"  cried  Zohra,  "who  are  invading 
our  dwelling  under  cover  of  the  shades  of  the  night. 
Have  you  risen  out  of  the  ground,  or  did  you  descend 
from  the  sky?    What  do  you  want?" 

"Coition!"  they  answered. 

"With  whom!"  asked  Zohra. 

"With  you,  O  apple  of  my  eye!"  then  said  Abou  el 
Heidja,  advancing. 

Zohra:   "Who  are  you?" 

"I  am  Abou  el  Heidja." 

Zohra:   "But  how  is  it  you  know  me?" 

220  The  Perfumed  Garden 

"It  is  I  who  met  you  while  out  hunting  at  such  and 
such  a  place/' 

Zohra:    ''But  what  brought  you  hither?" 
"The  will  of  God  the  Highest!" 

At  this  answer  Zohra  was  silent,  and  set  herself  to 
think  of  a  means  by  which  she  could  rid  herself  of  these 

Now  among  the  virgins  that  were  present  there  were 
several  whose  vulvas  were  like  iron  barred/  and  whom 
no  one  had  been  able  to  deflower;  there  was  also  present 
a  woman  called  Mouna  (she  who  appeases  passion), 
who  was  insatiable  as  regards  coition.  Zohra  thought  to 
herself,  "It  is  only  by  a  stratagem  I  can  rid  of  these 
men.  By  means  of  these  women  I  will  set  them  tasks 
which  they  will  be  unable  to  accomplish  as  conditions  for 
my  consent."  Then  turning  to  Abou  el  Heidja,  she  said 
to  him,  "You  will  not  get  possession  of  me  unless  you 
fulfil  the  conditions  which  I  shall  impose  upon  you." 
The  four  cavaliers  at  once  consented  to  this  without 
knowing  them,  and  she  continued,  "But,  if  you  do  not 
fulfil  them,  will  you  pledge  your  word  that  you  will  be 
my  prisoners,  and  place  yourselves  entirely  at  my  dispo' 
sition?"   "We  pledge  our  words!"  they  answered. 

She  made  them  take  their  oath  that  they  would  be 
faithful  to  their  word,  and  then,  placing  her  hand  in 
that  of  Abou  el  Heidja,  she  said  to  him,  "As  regards  you 
I  impose  upon  you  the  task  to  deflower  eighty  virgins 
without  ejaculating.  Such  is  my  will!  He  said,  "I  accept." 

She  let  him  then  enter  a  chamber  where  there  were 
several  kinds  of  beds,  and  sent  to  him.  the  eighty  virgins 

1  Literally,  "ironbound,"  mouseahate. 

Conclusion  221 

in  succession.  Abou  el  Heidja  deflowered  them  all,  and 
so  ravished  in  a  single  night  the  maidenhood  of  eighty 
young  girls  without  ejaculating  the  smallest  drop  of 
sperm.  This  extraordinary  vigour  filled  Zohra  with  as' 
tonishment,  and  likewise  all  those  who  were  present. 

The  princess,  turning  to  the  negro  Mimoun,  asked, 
"And  this  one,  what  is  his  name?"  They  said  "Mimoun." 
"Your  task  shall  be,"  said  the  princess,  pointing  to 
Mouna,  "to  do  this  woman's  business  without  resting  for 
fifty  consecutive  days;  you  need  not  ejaculate  unless  you 
like;  but  if  the  excess  of  fatigue  forces  you  to  stop,  you 
will  not  have  fulfilled  your  obligations."  They  all  cried 
out  at  the  hardness  of  such  a  task;  but  Mimoun  pro' 
tested,  and  said,  "I  accept  the  condition,  and  shall  come 
out  of  it  with  honour!"  The  fact  was  that  this  negro 
had  an  insatiable  appetite  for  the  coitus.  Zohra  told 
him  to  go  with  Mouna  to  her  chamber,  impressing  upon 
the  latter  to  let  her  know  if  the  negro  should  exhibit  the 
slightest  trace  of  fatigue." 

"And  you,  what  is  your  name?"  she  asked  the  friend 
of  Abou  el  Heidja.  "Abou  el  Heiloukh,"  he  replied. 
"Well,  then,  Abou  el  Heiloukh,  what  I  require  of  you  is 
to  remain  here,  in  the  presence  of  these  women  and 
virgins,  for  thirty  consecutive  days,  with  your  member 
during  this  period  always  in  erection  during  day  and 

Then  she  said  to  the  fourth,  "What  is  your  name?" 

"Felah  (good  fortune),"  was  his  answer.  "Very  well, 
Felah,"  she  said,  "you  will  remain  at  our  disposition  for 
any  services  which  we  may  have  to  demand  of  you." 

However,  Zohra,  in  order  to  leave  no  motive  for  any 
excuse  and  so  that  she  might  not  be  accused  of  bad  faith, 

222  The  Perfumed  Garden 

had  asked  them,  first  of  all,  what  regimen  they  wished 
to  follow  during  the  period  of  their  trial.  Abou  el  Heidja 
had  asked  for  the  only  drink — excepting  water — camel's 
milk  with  honey,  and,  for  nourishment,  chick'peas  cook- 
ed with  meat  and  abundance  of  onions;  and,  by  means  of 
these  aliments  he  did,  by  the  permission  of  God,  accom- 
plish  his  remarkable  exploit.  Abou  el  Heiloukh  de' 
manded,  for  his  nourishment,  onions  cooked  with  meat, 
and,  for  drink,  the  juice  pressed  out  of  pounded  onions 
mixed  with  honey.  Mimoun,  on  his  part,  asked  for  yolks 
of  eggs  and  bread. 

However,  Abou  el  Heidja  claimed  of  Zohra  the  favour 
of  copulating  with  her  on  the  strength  of  the  fact  that 
he  had  fulfilled  his  engagement.  She  answered  him, 
"Oh,  impossible!  the  condition  which  you  have  fulfilled 
is  inseparable  from  those  which  your  companions  have  to 
comply  with.  The  agreement  must  be  carried  out  in  its 
entirety,  and  you  will  find  me  true  to  my  promise.  But 
if  one  amongst  you  should  fail  in  his  task,  you  will  all 
be  my  prisoners  by  the  will  of  God!" 

Abou  el  Heidja  gave  way  in  the  face  of  this  firm 
resolve,  and  sat  down  amongst  the  girls  and  women,  and 
ate  and  drank  with  them,  whilst  waiting  for  the  conclu' 
sion  of  the  tasks  of  his  companions. 

At  first  Zohra,  feeling  convinced  that  they  would  soon 
all  be  at  her  mercy,  was  all  amiability  and  smiles.  But 
when  the  twentieth  day  had  come  she  began  to  show 
signs  of  distress;  and  on  the  thirtieth  she  could  no  long' 
er  restrain  her  tears.  For  on  that  day  Abou  el  Heiloukh 
had  finished  his  task,  and,  having  come  out  of  it  honour* 
ably,  he  took  his  seat  by  the  side  of  his  friend  amongst 
the  company,  who  continued  to  eat  tranquilly  and  to 
drink  abundantly. 

Concltiaion  223 

From  that  time  the  princess,  who  had  now  no  other 
hope  than  in  the  failure  of  the  negro  Mimovin,  reUed 
upon  his  becoming  fatigued  before  he  finished  his  work. 
She  sent  every  day  to  Mouna  for  information,  who  sent 
word  that  the  negro's  vigour  was  constantly  increasing, 
and  she  began  to  despair,  seeing  already  Abou  el  Heidja 
and  Abou  el  Heiloukh  coming  off  as  victors  in  their  en' 
terprises.  One  day  she  said  to  the  two  friends,  "I  have 
made  inquiries  about  the  negro,  and  Mouna  has  let  me 
tnow  that  he  was  exhausted  with  fatigue."  At  these 
words  Abou  el  Heidja  cried,  "In  the  name  of  God!  if  he 
does  not  carry  out  his  task,  aye,  and  if  he  does  not  go 
beyond  it  for  ten  days  longer,  he  shall  die  the  vilest  of 

But  his  zealous  servant  never  during  the  period  of 
fifty  days  took  any  rest  in  his  work  of  copulation,  and 
kept  going  on,  besides,  for  ten  days  longer,  as  ordered 
by  his  master.  Mouna,  on  her  part,  had  the  greatest 
satisfaction,  as  this  feat  had  at  last  appeased  her  ardour 
for  coition.^  Mimoun,  having  remained  victor,  could 
then  take  his  seat  with  his  companions. 

Then  said  Abou  el  Heidja  to  Zohra,  "See,  we  have 

1  Note  in  the  autograph  edition. — In  certain  texts  the  follow- 
ing version  is  found:  "Mouna,  at  the  iend  of  fifty  days,  was  glad 
to  have  come  to  the  end  of  the  trial,  for  she  had  become  sick  of 
the  coitus;  but  as  Mimoun  kept  going  on,  she  sent  to  Zohra  the 
message,  'O  my  mistress,  the  time  has  lapsed,  and  he  will  not 
part  with  me!  I  conjure  you,  by  God  the  Magnificeiit,  with- 
draw inê  from  Hiis  grievous  situation.  My  thighs  are  like  broken, 
3ijd  it  becomes  impossible  for  me  to  keep  lying  down.'  But 
Mimoun.  s^orè  that  he  would  hot  rètFrè  until  the  ten  days 
ordered  by  his  master  were  gone,  and  he  kept  his  word." 

224  The  Perfumed  Garden 

fulfilled  all  the  conditions  you  have  imposed  upon  us. 
It  is  now  for  you  to  accord  me  the  favours  which,  ac- 
cording to  our  agreement,  was  to  be  the  price  if  we  suc' 
ceeded."  "It  is  but  too  true!"  answered  the  princess,  and 
she  gave  herself  up  to  him,  and  he  found  her  excelling 
the  most  excellent.^ 

As  to  the  negro,  Mimoun,  he  married  Mouna.  Abou 
el  Heiloukh  chose,  amongst  all  the  virgins,  the  one  whom 
he  had  found  most  attractive. 

They  all  remained  in  the  palace,  giving  themselves  up 
to  good  cheer  and  all  possible  pleasures,  until  death  put 
an  end  to  their  happy  existence  and  dissolved  their 
union.  God  be  merciful  to  them^  as  well  as  to  all  Mus' 
sulmans!    Amen! 

It  is  to  this  story  that  the  verses  cited  previously  make 
allusion.^  I  have  given  it  here,  because  it  testifies  to  the 
efficacy  of  the  dishes  and  remedies,  the  use  of  which  I 
have  recommended,  for  giving  vigour  for  coition,  and  all 
learned  men  agree  in  acknowledging  their  salutary  effects. 

There  are  still  other  beverages  of  excellent  virtue.  I 
will  describe  the  following:  "Take  one  part  of  the  juice 
pressed  out  of  pounded  onions,  and  mix  it  with  two  parts 
of  purified  honey.  Heat  the  mixture  over  a  fire  until  the 

^  Note  in  the  autograph  edition. — Another  version  says  here: 
"The  performance  of  Mimoun  filled  all  the  world  with  admira- 
tion.  They  then  took  possession  of  everything  contained  in  the 
castle;  treasures,  women,  servants,  the  girls  and  all.  They  di' 
vided  the  whole  into  equal  parts,  of  which  each  took  his  share; 
then  Abou  el  Heidja  had  his  pleasure  with  Zohra,  and  he 
found  her,  etc." 

•  2\^hgn  pronouncing  the  name  of  a  dead  cO'religionist,  the 
-Mussulmans  never  fail  to  add,  "God  be  merciful  to  him!"   -  :. 

3  Note  in  the  autograph  edition. — It  must  bé  observed  that 
certain  particulars  as  given  in  the  verses  are  not  in  perfect  aC' 
cordance  with  the  corresponding  parts  in  the  story. 

CoTicliision  225 

onion' juice  has  disappeared  and  the  honey  only  remains. 
Then  take  the  residue  from  the  fire,  let  it  cool,  and  pre- 
serve  it  for  use  when  wanted.  Then  mix  of  the  same  one 
aukia^  with  three  aouak  of  water,  and  let  chick'peas  be 
macerated  in  this  fluid  for  one  day  and  one  night. 

This  beverage  is  to  be  partaken  of  during  winter  and 
on  going  to  bed.  Only  a  small  quantity  is  to  be  taken, 
and  only  for  one  day.  The  member  of  him  who  has 
drunk  of  it  will  not  give  him  much  rest  during  the  night 
that  follows.  As  to  the  man  who  partakes  of  it  for  sev' 
eral  consecutive  days,  he  will  constantly  have  his  mem' 
ber  rigid  and  upright  without  intermission.  A  man  with 
an  ardent  temperament  ought  not  to  make  use  of  it,  as  it 
may  give  him  a  fever.  Nor  should  the  medicine  be  used 
three  days  in  succession  except  by  old  or  cold-tempered 
men.   And  lastly,  it  should  not  be  resorted  to  in  summer. 

I  certainly  did  wrong  to  put  this  book  together; 

But  you  will  pardon  me,  nor  let  me  pray  in  vain. 

O  God!  award  no  punishment  for  this  on  judgment  day! 

And  thou,  oh  reader,  hear  me  conjure  thee  to  say:  So  he  it!'^ 

1  Noté  in  the  autograph  edition. — Aoukia,  from  the  Greek. 
The  meaning  differs  according  to  the  countries  and.  times.  In 
pharmacopoeia  it  is  twelve  drachms. 

2  Id. — These  verses  form  the  end  of  the  most  complete  manu' 
script  which  we  had  in  our  hands. 


In  the  year  of  grace  1876  some  amateurs  who  were  pas' 
sionately  fond  of  Arabian  Hterature  combined  for  the 
purpose  of  reproducing,  by  autographic  process,  a  num- 
ber of  copies  of  a  French  translation  of  a  work  written 
by  the  Cheikh  Nef^aoui,  which  book  had,  by  a  lucky 
chance,  fallen  into  their  hands.  Each  brought  to  the 
undertaking  such  assistance  as  his  special  knowledge  al- 
lowed, and  it  was  thus  that  a  tedious  work  was  achieved 
by  amateurs,  amidst  obstacles  which  were  calculated  to 
abate  the  ardour  of  their  enthusiasm. 

Thus,  as  the  reader  has  doubtless  already  divined,  it 
was  not  an  individual,  but  a  concourse  of  individuals, 
who,  taking  advantage  of  a  union  of  favourable  circum- 
stances and  facilities,  not  of  common  occurrence,  offered 
to  their  friends  the  first  fruit  of  a  work,  interesting,  and 
of  such  rarity  that  to  the  present  time  very  few  have 
had  the  opportunity  of  reading  it,  while  they  could  only 
gather  their  knowledge  from  incorrect  manuscripts,  so- 
phisticated copies,  and  incomplete  translations!  It  is  to 
this  association  of  efforts,  guided  by  the  principle  of  the 
division  of  labour  for  the  carrying  out  of  a  great  under- 
taking, that  the  appearance  of  this  book  is  due. 

The  Editor  (it  is  under  this  name  that  the  Society 
J.  M.  P.  Q.  has  been,  is,  and  will  be  designated,  is  as- 
sured before  hand,  notwithstanding  the  imperfection  of 
his  production,  of  the  sympathies  of  his  readers,  who  are 

Appendix  227 

all  friends  of  his,  or  friends  of  his  friends,  and  for  whose 
benefit  he  has  worked.  For  this  reason  he  is  not  going  to 
claim  an  indulgence  which  has  been  aheady  extended  to 
him,  his  wish  only  to  make  clear  to  everybody  the  exact 
value  and  nature  of  the  book  which  he  is  offering,  and 
to  make  known  on  what  foundations  the  work  has  been 

done,  in  how  far  the  remarkable  translations  of  M 

has  been  respected,  and,  in  short,  what  reliance  may  be 
placed  in  the  title,  "Translated  from  the  Arabic  by 
H ,  Staff  Officer." 

It  is,  in  fact,  important  that  there  should  be  no  mis' 
understanding  on  this  point,  and  that  the  reader  should 
not  imagine  that  he  holds  an  exact  copy  of  that  transia' 
tion  in  his  hands;  for  we  confess  that  we  have  modified 
it,  and  we  give  these  explanations  in  order  to  justify  the 
alterations  which  were  imposed  by  the  attending  circum' 

As  far  as  we  are  aware,  there  have  been  made  until 
now  only  two  proper  translations  of  the  work  of  the 
Cheikh  Nefzaoui.  One,  of  which  we  have  availed  our- 
selves,  is  due,  as  is  well  known,  to  M — — ,  a  fanatical 
and  distinguished  Arabophile;  the  other  is  the  work  of 
Doctor  L ;  the  latter  we  have  never  seen. 

A  learned  expounder  commenced  a  translation  which 
promised  to  leave  the  others  far  behind.  Unfortunately, 
death  interrupted  the  accomplishment  of  this  work,  and 
there  was  no  one  to  continue  it. 

Our  intention,  at  the  outset,  was  to  reproduce  simply 
the  first  of  the  aforenamed  translations,  making,  how 
ever;  such  rectifications  as  were  necessitated  by  gross 
mistakes  in  the  orthography,  and  in  the  French  idiom, 
by  which  the  mannscript  in  our  possession  was  disfig' 

228  The  Perfumed  Garden 

ured.  Our  views  did  not  go  beyond  that;  but  we  had 
scarcely  made  any  progress  with  the  book  when  we 
found  that  it  was  impossible  to  keep  the  translation  as 
it  stood.  Obvious  omissions,  mistaken  renderings  of  the 
sense,  originating,  no  doubt,  with  the  faulty  Arab  text 
which  the  translator  had  at  his  disposal,  and  which  were 
patent  at  first  sight,  imposed  upon  the  necessity  of  con- 
sulting other  sources.  We  were  thus  induced  to  examine 
all  the  Arab  manuscripts  of  the  work  which  we  could 
by  any  possibility  obtain. 

Three  texts  were  to  this  end  put  under  contribution. 
These  treated  of  the  same  subjects  in  the  same  order,  and 
presented  the  same  succession  of  chapters,  correspond' 
ing,  however,  in  this  respect,  point  by  point,  with  the 
manuscript  upon  which  our  translator  had  to  work,  but 
while  two  of  them  gave  a  kind  of  abstract  of  the  ques- 
tions treated,  the  third,  on  the  contrary,  seemed  to  en- 
large at  pleasure  upon  every  subject. 

We  shall  expatiate  to  some  slight  extent  upon  this  last 
named  text,  since  the  study  of  it  has  enabled  us  to  clear 
up  a  certain  number  of  points  upon  which  M ,  not- 
withstanding his  conscientious  researches,  has  been  un- 
able to  throw  sufficient  light. 

The  principal  characteristic  of  this  text  which,  is  not 
exempt  from  gross  mistakes,  is  the  affectation  of  more 
care  as  to  style  and  choice  of  expressions;  it  enters  more 
into  fastidious,  and  frequently  technical  particulars,  con- 
tains more  quotations  of  verses — often,  be  it  remarked, 
inapplicable  ones —  and  uses,  in  certain  circumstances, 
filthy  images,  which  seem  to  have  had  a  particular  at- 
traction for  the  author;  but  as  a  compensation  for  these 
faults,  it  gives,  instead  of  cold,  dry  explications,  pictures 

Appendix  229 

which  are  often  charming,  wanting  neither  in  poetry  nor 
originality,  nor  in  descriptive  talent,  not  even  in  a  cer- 
tain elevation  of  thought,  and  bearing  an  undeniable 
stamp  of  originality.  We  may  cite  as  an  example  the 
"Chapter  of  Kisses,"  which  is  found  neither  in  our  trans' 
lation  nor  in  the  other  two  texts  which  we  have  exam- 
ined,  and  which  we  have  borrowed. 

In  our  character  of  Gauls,  we  must  not  complain  about 
the  obscenities  which  are  scattered  about,  as  if  on  pur' 
pose  to  excite  grosser  passions;  but  what  we  must  depre' 
cate  are  the  tedious  expansions,  whole  pages  full  of  ver- 
biage,  which  disfigure  the  work,  and  are  like  the  reverse 
of  the  medal.  The  author  has  felt  this  himself,  as  at  the 
conclusion  of  his  work  he  requests  the  reader  to  pardon 
him  in  consideration  of  the  good  intention  which  has 
guided  his  pen.  In  presence  of  the  qualities  of  first 
rank,  which  must  be  acknowledged  to  exist  in  the  book, 
we  should  have  preferred  that  it  had  not  contained 
these  defects;  we  should  have  liked,  in  one  word,  to  see 
it  more  homogeneous  and  more  earnest,  and  more  par- 
ticularly  so  if  one  considers  that  the  circumstances  which 
we  are  pointing  out  raises  doubts  as  to  the  veritable  ori' 
gin  of  the  new  matters  which  have  been  discovered,  and 
which  might  easily  be  taken  for  interpolations  due  to  the 
fancy  of  one  or  more  of  the  copyists  through  whose 
hands  the  work  passed  before  we  received  it. 

Everyone  knows,  in  fact,  the  grave  inconveniences 
attaching  to  manuscripts,  and  the  services  rendered  by 
the  art  of  printing  to  science  and  literature  by  disposing 
of  them.  No  copy  leaves  the  hands  of  the  copyist  com- 
plete  and  perfect,  particularly  if  the  writer  is  an  Arab, 
the  least  scrupulous  of  all.    The  Arab  copyist  not  only 

230  The  Perfumed  Garden 

involuntary  scatters  about  mistakes  which  are  due  to 
his  ignorance  and  carelessness,  but  will  not  shrink  from 
making  corrections,  modifications,  and  even  additions 
according  to  his  fancy.  The  literary  reader  himself, 
carried  way  by  the  charm  of  the  subject,  often  annotates 
the  text  in  margin,  inserts  an  anecdote  or  idea  which 
is  just  current,  or  some  puffed'up  medical  recipe;  and  all 
this,  to  the  great  detriment  of  its  purity,  finds  its  way 
into  the  body  of  the  work  through  the  hands  of  the  next 

There  can  be  no  doubt  that  the  work  of  the  Cheikh 
Nefzaoui  has  suffered  in  this  way.  Our  three  texts  and 
the  one  upon  which  the  translator  worked,  offer  striking 
dissimilarities,  and  of  all  kinds;  although,  by  the  way, 
one  of  the  translations  seems  to  approach  more  nearly  in 
style  to  the  extended  text  of  which  we  have  spoken.  But 
a  question  of  another  sort  comes  before  us  with  respect 
to  this  last,  which  contains  more  than  four  times  as  much 
it  not  be  possible  that  a  third  work,  still  more  complete 
Cheik  Nefzaoui,  always  bearing  in  mind  the  modification 
to  which  manuscripts  are  exposed,  and  does  it  so  stand 
by  itself  as  a  work  for  the  perusal  of  voluptuaries,  while 
the  others  are  only  abridged  copies  for  the  use  of  the 
vulgar,  serving  them  as  an  elementary  treatise?  Or  might 
it  not  be  the  product  of  numerous  successive  additions 
to  the  original  work,  by  which,  as  we  have  already  sug- 
gested, its  bulk  has  been  considered  increased. 

We  have  no  hesitation  in  pronouncing  in  favour  of 
the  first  of  these  hypotheses.  In  the  record  which  the 
Cheikh  gives  of  it,  he  says  that  this  is  the  second  work 
of  the  kind  which  he  has  composed,  and  that  it  is  in  fact 
only  the  first  one,  entitled  the  "Torch  of  the  Universe," 

Appendix  281 

considerably  increased  in  pursuance  of  the  advice  given 
by  the  Vizir  Mohammed  ben  Ouana  ez  Zouaoui.  Might 
it  not  be  possible  that  third  work,  still  more  complete 
than  the  second,  had  been  the  outcome  of  new  studies 
of  the  author?  Subjects  of  a  particular  specialty  have 
certainly  been  treated  in  the  work  of  which  we  speak, 
translation,  we  find  reproaches  addressed  by  the  transla- 
tor  to  the  author,  because  he  has  merely  hinted  at  two 
questions  of  more  than  ordinary  interest,  viz.,  tribady 
and  paederasty.  Well,  then,  the  Chiekh  would  meet  his 
critic  triumphantly  by  appearing  before  him  with  the 
work  in  question,  for  the  chapter  which  constitutes  by 
itself  more  than  half  of  its  whole  volume  is  the  twenty 
first,  and  bears  the  superscription:  "The  twenty 'first 
and  last  chapter  of  the  book,  treating  of  the  utility  of 
eggs  and  some  other  substances  which  favour  the  coitus; 
of  tribady  and  the  woman  who  first  conceived  this  dc 
scription  of  voluptuousness;  of  paederasty  and  matters 
concerned  with  it;  of  procuresses  and  the  sundry  ruses 
by  which  one  may  get  possession  of  a  woman;  of  facetiae, 
jokes,  anecdotes  and  several  questions  concerning  the 
coitus  in  general." 

What  would  be  the  surprise  of  the  translator  to  find  a 
community  of  views  and  sentiments  existing  between 
himself,  a  representative  of  modern  civili2;ation,  and  this 
Arab,  who  lived  more  than  three  hundred  years  ago.  He 
could  only  express  his  regret  for  having  entertained  so 
bad  an  opinion  of  his  master,  for  having  believed  for  one 
moment  in  an  omission  on  his  part,  and  for  having 
doubted  his  competency  to  deal  with  the  various  ques- 
tions  spoken  of. 

Does  not  the  discovery  of  a  text  so  complete  authorise 

232  The  Perfumed  Garden 

us  to  admit  the  existence  of  two  works,  one  elementary, 
the  other  learned?  And  might  it  not  be  by  reason  of  a 
little  remnant  of  bashfulness,  that  the  author  has  reserv' 
ed  for  the  twentyfirst  chapter  without  any  previous  al- 
lusion, the  remarkable  subjects  which  we  do  not  find 
hinted  at  in  any  other  place? 

To  put  the  question  in  this  fashion  is  at  the  same  time 
to  solve  it,  and  to  solve  it  in  the  affirmative.  That  inter- 
minable  chapter  would  not  be  a  product  of  interpola- 
tions.  It  is  too  long  and  too  serious  a  work  to  admit  of 
such  a  supposition.  The  little  that  we  have  seen  of  it 
seems  to  bear  the  stamp  of  well-pronounced  originality, 
and  to  be  composed  with  too  much  method,  not  to  be 
the  work — and  entirely  the  work — of  the  master. 

One  may  be  surprised  that  this  text  is  so  rare,  but  the 
answer  is  very  simple.  As  the  translator  judiciously  ob- 
serves in  his  notice,  the  matters  treated  in  the  twenty- 
first  chapter  are  of  a  nature  to  startle  many  people.  See! 
an  Arab,  who  practises  in  secret  paederasty,  affects  in 
public  rigid  an  austere  manners,  while  he  discusses  with- 
out constraint  in  his  conversation  everything  that  con- 
cerns the  natural  coitus.  Thus  you  will  easily  under- 
stand that  he  would  not  wish  to  be  suspected  of  reading 
such  a  book,  by  which  his  reputation  would  be  compro- 
mised in  the  eyes  of  his  co-religionists  while  he  would, 
without  hesitation  exhibit  a  book  which  treated  of  the 
coitus  only.  Another  consideration,  moreover,  suffices 
to  completely  explain  the  rarity  of  the  work;  its  compass 
makes  it  very  expensive,  and  the  manuscript  is  not  attain- 
able by  everybody  on  account  of  the  high  price  it  reaches. 

However  it  may  be  regards  the  origin  of  the  text,  hav- 
ing the  three  documents  in  our  possession  we  have  given 

Appendix  233 

careful  revision  to  the  translation  of  M— — .  Each  doubt- 
fui  point  has  been  the  object  of  minute  research,  and  has 
been  generally  cleared  up  by  one  or  the  other.  When 
there  were  several  acceptable  versions,  we  chose  that 
which  was  the  most  fit  for  the  context,  and  many  muti- 
lated passages  were  restored.  Nor  were  we  afraid  to 
make  additions  in  borrowing  from  the  extended  text 
what  appeared  to  us  worthy  of  reproduction,  and  for 
the  omission  of  which  we  should  have  been  blamed  by 
the  reader.  We  were  careful,  however,  not  to  overload 
the  work,  and  to  introduce  no  new  matter  which  would 
militate  against  the  peculiar  character  of  the  original 
translation.  It  is  partly  for  this  last  reason,  and  still 
more  so  because  the  work  required  for  this  undertaking 
surpassed  our  strength  that  we  could  not  bring  to  light, 
to  our  great  regret,  the  treasures  concealed  in  the  twen- 
ty-first chapter,  as  well  as  a  certain  number  of  new  tales 
not  less  acceptable  than  those  which  we  have  given,  and 
with  which  we  have  enriched  the  text. 

We  must  not  conceal  that,  leaving  out  of  sight  these 
alterations,  we  have  not  scrupled  to  refine  the  phrases, 
round  off  the  periods,  correct  the  phraseology,  and,  in 
short,  to  amend  even  the  form  of  the  translation  which, 
in  many  instances,  left  much  to  be  desired.  It  was  a 
matter  of  necessity  that  the  perusal  of  the  contents  of 
the  book  should  be  made  agreeable.  Now,  the  transla- 
tor, with  the  most  praiseworthy  intentions,  had  been  too 
anxious  to  render  the  Arabic  text,  with  its  short  jum' 
bled  sentences  as  clearly  as  possible,  and  had  thus  made 
the  reading  painfully  laborious.  Looking  at  some  pas- 
sages, it  may  even  be  supposed  that  he  had  only  jotted 
them  down,  particularly  towards  the  end,  and  had  not 

284  The  Perfumed  Garden 

been  able,  for  some  reason  or  other,  to  revise  them  xintil 
it  was  too  late. 

The  new  matter  introduced  has  compelled  us  to  make 
modifications  in  the  notes  of  the  translator,  and  to  add 
new  notes  for  the  better  elucidation  of  the  subjects 
which  have  not  been  treated  before.  We  have  been, 
with  respect  to  these  notes,  as  careful  as  we  were  with 
respect  to  the  text,  endeavouring  to  respect  as  much  as 
possible  the  personal  work  of  the  translator. 

Now  that  the  reader  has  all  the  necessary  information 
about  the  French  edition  of  the  Cheikh  Nefziaoui's  work, 
he  will  permit  us  to  make,  in  conclusion,  a  few  remarks 
upon  the  ensemble  of  the  book. 

There  are  found  in  it  many  passages  which  are  not 
attractive.  The  extraordinary  ideas  displayed — for  in- 
stance  tJiose  about  medicines  and  concerning  the  mean' 
ings  of  dreams — clash  too  directly  with  modern  thought 
not  to  awaken  in  the  reader  a  feeling  more  of  boredom 
than  of  pleasure. 

The  work  is  certainly  encumbered  with  a  quantity  of 
matter  which  cannot  but  appear  ridiculous  in  the  eyes  of 
the  civilized  modern  reader;  but  we  should  not  have 
been  justified  in  weeding  it  out.  We  were  bound  to  keep 
it  intact  as  we  had  received  it  from  our  translator.  We 
have  held  with  the  Italian  proverb,  Traduttore,  traditore, 
that  a  work  loses  sufficient  of  its  originality  by  being 
conveyed  from  its  own  tongue  into  another,  and  we  hope 
that  the  plan  we  have  adopted  will  meet  with  general 
approval.  Those  oddities  are,  moreover,  instructive,  as 
they  make  us  acquainted  with  the  manner  and  character 
of  the  Arab  under  a  peculiar  aspect,  and  not  only  of  the 
Arab  who  was  contemporary  with  ovir  author,  but  also 
with  the  Arab  of  our  own  day.    The  latter  is,  in  fact, 

Appendix  235 

not  much  more  advanced  than  was  the  former.  Although 
our  contact  with  the  race  becomes  closer  every  day  in 
Tunis,  Morocco,  Egypt,  and  other  Mussulman  countries, 
they  hold  to  their  old  medical  prescriptions,  have  the 
same  belief  in  divination,  and  honour  the  same  mass  of 
ridiculous  notions,  in  which  sorcery  and  amulets  play  a 
large  part,  and  which  appear  to  us  supremely  absurd.  At 
the  same  time,  one  may  observe  from  the  very  passages 
which  we  here  refer  to,  that  this  people  was  not  so 
averse  as  one  might  believe  to  witticisms,  for  the  pun 
(calembour)  occupies  an  important  position  in  the  ex' 
planation  of  dreams  with  which  the  author  has  studied 
the  chapters  on  the  sexual  organs,  apparently  for  no 
particular  reason  but  no  doubt  with  the  idea  that  no 
matter  of  interest  should  be  absent  from  his  work. 

The  reader  will  perhaps  also  find  that  probability  is 
frequently  sacrificed  to  imagination.  This  is  a  distinct 
mark  of  the  Arabic  literature,  and  our  work  could  not 
otherwise  but  exhibit  the  faults  inherent  to  the  genius  of 
this  race,  which  revels  in  the  love  for  the  marvellous,  and 
amongst  whose  chief  literary  productions  are  to  be 
counted  the  'Thousand  and  One  Nights."  But  if  these 
tales  show  such  defaults  very  glaringly,  they  exhibit 
on  the  other  hand,  charming  qualities,  simplicity,  grace, 
dehcacy;  a  mine  of  precious  things  which  has  been  ex- 
plored and  made  use  of  by  modern  authors.  We  have 
pointed  out,  in  some  notes,  the  relationship  which  we 
found  between  these  tales  and  those  of  Boccaccio  and 
La  Fontaine,  but  we  could  not  draw  attention  to  all.  We 
had  to  pass  over  many  with  silence,  and  amongst  them, 
some  of  the  most  striking,  as  for  instance  in  the  case  of 
"The  Man  Expert  in  Stratagems  Duped  by  his  Wife," 
which  we  find  reproduced  with  all  the  perfect  mastership 

236  The  Perfumed  Garden 

of  Balzac  at  the  end  of  the  'Thysiologie  du  Mariage." 

We  will  not  pursue  this  sketch  any  further.  If  instead 
of  commencing  the  book  with  a  preface  we  have  pre 
ferred  to  address  the  reader  at  the  end,  this  was  done  in 
order  not  to  impose  our  views  upon  him  and  thus  to 
stand  between  him  and  the  work.  Whether  these  addi- 
tional lines  will  be  read  by  him  or  not,  we  believe  that 
we  have  done  our  duty  by  informing  him  of  the  direc- 
tion  we  gave  to  our  work.  We  tried,  on  the  one  hand, 
to  prove  the  merits  of  the  translator  who  furnished  the 
basis  for  our  labours,  that  is  to  say,  the  part  which  re 
quired  the  most  science  and  study,  while,  on  the  other 
hand,  we  desired  our  readers  to  know  in  how  far  this 
translation  had  to  be  recast. 

To  the  Arabophile  who  would  wish  to  produce  a  bet' 
ter  translation  the  way  is  left  open;  and  in  perfecting  the 
work  he  is  free  to  uncover  the  unknown  beauties  of  the 
twenty-first  chapter  to  his  admiring  contemporaries. 



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